Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation

दीघ निकाय १०

Dīgha Nikāya 10

Long Discourses 10

सुभसुत्त

Subhasutta

With Subha

एवं मे सुतं—एकं समयं आयस्मा आनन्दो सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे अचिरपरिनिब्बुते भगवति।

Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati.

So I have heard. At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully extinguished.

तेन खो पन समयेन सुभो माणवो तोदेय्यपुत्तो सावत्थियं पटिवसति केनचिदेव करणीयेन। अथ खो सुभो माणवो तोदेय्यपुत्तो अञ्ञतरं माणवकं आमन्तेसि: “एहि त्वं, माणवक, येन समणो आनन्दो तेनुपसङ्कम; उपसङ्कमित्वा मम वचनेन समणं आनन्दं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छ: ‘सुभो माणवो तोदेय्यपुत्तो भवन्तं आनन्दं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छतीऽति। एवञ्च वदेहि: ‘साधु किर भवं आनन्दो येन सुभस्स माणवस्स तोदेय्यपुत्तस्स निवेसनं तेनुपसङ्कमतु अनुकम्पं उपादायाऽ”ति।

Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati kenacideva karaṇīyena. Atha kho subho māṇavo todeyyaputto aññataraṁ māṇavakaṁ āmantesi: “ehi tvaṁ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi: ‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

Now at that time the brahmin student Subha, Todeyya’s son, was residing in Sāvatthī on some business. Then he addressed a certain student, “Here, student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, please visit the student Subha, Todeyya’s son, at his home out of compassion.’”

“एवं, भो”ति खो सो माणवको सुभस्स माणवस्स तोदेय्यपुत्तस्स पटिस्सुत्वा येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता आनन्देन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सो माणवको आयस्मन्तं आनन्दं एतदवोच: “सुभो माणवो तोदेय्यपुत्तो भवन्तं आनन्दं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छति; एवञ्च वदेति: ‘साधु किर भवं आनन्दो येन सुभस्स माणवस्स तोदेय्यपुत्तस्स निवेसनं तेनुपसङ्कमतु अनुकम्पं उपादायाऽ”ति।

“Evaṁ, bho”ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so māṇavako āyasmantaṁ ānandaṁ etadavoca: “subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

“Yes, sir,” replied the student, and did as he was asked.

एवं वुत्ते, आयस्मा आनन्दो तं माणवकं एतदवोच: “अकालो खो, माणवक। अत्थि मे अज्ज भेसज्जमत्ता पीता। अप्पेवनाम स्वेपि उपसङ्कमेय्याम कालञ्च समयञ्च उपादाया”ति।

Evaṁ vutte, āyasmā ānando taṁ māṇavakaṁ etadavoca: “akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti.

When he had spoken, Venerable Ānanda said to him, “It’s not the right time, student. I have drunk a dose of medicine today. But hopefully tomorrow I’ll get a chance to visit him.”

“एवं, भो”ति खो सो माणवको आयस्मतो आनन्दस्स पटिस्सुत्वा उट्ठायासना येन सुभो माणवो तोदेय्यपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा सुभं माणवं तोदेय्यपुत्तं एतदवोच: “अवोचुम्हा खो मयं भोतो वचनेन तं भवन्तं आनन्दं: ‘सुभो माणवो तोदेय्यपुत्तो भवन्तं आनन्दं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छति, एवञ्च वदेति: “साधु किर भवं आनन्दो येन सुभस्स माणवस्स तोदेय्यपुत्तस्स निवेसनं तेनुपसङ्कमतु अनुकम्पं उपादाया”ऽति। एवं वुत्ते, भो, समणो आनन्दो मं एतदवोच: ‘अकालो खो, माणवक। अत्थि मे अज्ज भेसज्जमत्ता पीता। अप्पेवनाम स्वेपि उपसङ्कमेय्याम कालञ्च समयञ्च उपादायाऽति। एत्तावतापि खो, भो, कतमेव एतं, यतो खो सो भवं आनन्दो ओकासमकासि स्वातनायपि उपसङ्कमनाया”ति।

“Evaṁ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; upasaṅkamitvā subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: “avocumhā kho mayaṁ bhoto vacanena taṁ bhavantaṁ ānandaṁ: ‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati, evañca vadeti: “sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”’ti. Evaṁ vutte, bho, samaṇo ānando maṁ etadavoca: ‘akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’ti. Ettāvatāpi kho, bho, katameva etaṁ, yato kho so bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti.

“Yes, sir,” replied the student. He went back to Subha, and told him what had happened, adding, “This much, sir, I managed to do. At least Master Ānanda will take the opportunity to visit tomorrow.”

अथ खो आयस्मा आनन्दो तस्सा रत्तिया अच्चयेन पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय चेतकेन भिक्खुना पच्छासमणेन येन सुभस्स माणवस्स तोदेय्यपुत्तस्स निवेसनं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। अथ खो सुभो माणवो तोदेय्यपुत्तो येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता आनन्देन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सुभो माणवो तोदेय्यपुत्तो आयस्मन्तं आनन्दं एतदवोच:

Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto āyasmantaṁ ānandaṁ etadavoca:

Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

“भवञ्हि आनन्दो तस्स भोतो गोतमस्स दीघरत्तं उपट्ठाको सन्तिकावचरो समीपचारी। भवमेतं आनन्दो जानेय्य, येसं सो भवं गोतमो धम्मानं वण्णवादी अहोसि, यत्थ च इमं जनतं समादपेसि निवेसेसि पतिट्ठापेसि। कतमेसानं खो, भो आनन्द, धम्मानं सो भवं गोतमो वण्णवादी अहोसि; कत्थ च इमं जनतं समादपेसि निवेसेसि पतिट्ठापेसी”ति?

“bhavañhi ānando tassa bhoto gotamassa dīgharattaṁ upaṭṭhāko santikāvacaro samīpacārī. Bhavametaṁ ānando jāneyya, yesaṁ so bhavaṁ gotamo dhammānaṁ vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. Katamesānaṁ kho, bho ānanda, dhammānaṁ so bhavaṁ gotamo vaṇṇavādī ahosi; kattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?

“Master Ānanda, you were Master Gotama’s attendant. You were close to him, living in his presence. You ought to know what things Master Gotama praised, and in which he encouraged, settled, and grounded all these people. What were those things?”

“तिण्णं खो, माणव, खन्धानं सो भगवा वण्णवादी अहोसि; एत्थ च इमं जनतं समादपेसि निवेसेसि पतिट्ठापेसि। कतमेसं तिण्णं? अरियस्स सीलक्खन्धस्स, अरियस्स समाधिक्खन्धस्स, अरियस्स पञ्ञाक्खन्धस्स। इमेसं खो, माणव, तिण्णं खन्धानं सो भगवा वण्णवादी अहोसि; एत्थ च इमं जनतं समादपेसि निवेसेसि पतिट्ठापेसी”ति।

“Tiṇṇaṁ kho, māṇava, khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. Katamesaṁ tiṇṇaṁ? Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa. Imesaṁ kho, māṇava, tiṇṇaṁ khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti.

“Student, the Buddha praised three sets of things, and that’s what he encouraged, settled, and grounded all these people in. What three? The entire spectrum of noble ethics, immersion, and wisdom. These are the three sets of things that the Buddha praised.”

१। सीलक्खन्ध

1. Sīlakkhandha

1. The Entire Spectrum of Ethics

“कतमो पन सो, भो आनन्द, अरियो सीलक्खन्धो, यस्स सो भवं गोतमो वण्णवादी अहोसि, यत्थ च इमं जनतं समादपेसि निवेसेसि पतिट्ठापेसी”ति?

“Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?

“But what was that entire spectrum of noble ethics that the Buddha praised?”

“इध, माणव, तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवा। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। तं धम्मं सुणाति गहपति वा गहपतिपुत्तो वा अञ्ञतरस्मिं वा कुले पच्चाजातो। सो तं धम्मं सुत्वा तथागते सद्धं पटिलभति। सो तेन सद्धापटिलाभेन समन्नागतो इति पटिसञ्चिक्खति: ‘सम्बाधो घरावासो रजोपथो, अब्भोकासो पब्बज्जा, नयिदं सुकरं अगारं अज्झावसता एकन्तपरिपुण्णं एकन्तपरिसुद्धं सङ्खलिखितं ब्रह्मचरियं चरितुं। यन्नूनाहं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजेय्यन्ऽति। सो अपरेन समयेन अप्पं वा भोगक्खन्धं पहाय महन्तं वा भोगक्खन्धं पहाय अप्पं वा ञातिपरिवट्टं पहाय महन्तं वा ञातिपरिवट्टं पहाय केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजति। सो एवं पब्बजितो समानो पातिमोक्खसंवरसंवुतो विहरति, आचारगोचरसम्पन्नो, अनुमत्तेसु वज्जेसु भयदस्सावी, समादाय सिक्खति सिक्खापदेसु, कायकम्मवचीकम्मेन समन्नागतो कुसलेन, परिसुद्धाजीवो, सीलसम्पन्नो, इन्द्रियेसु गुत्तद्वारो, सतिसम्पजञ्ञेन समन्नागतो, सन्तुट्ठो।

“Idha, māṇava, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

“Student, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.

कथञ्च, माणव, भिक्खु सीलसम्पन्नो होति? इध, माणव, भिक्खु पाणातिपातं पहाय पाणातिपाता पटिविरतो होति, निहितदण्डो निहितसत्थो लज्जी दयापन्नो, सब्बपाणभूतहितानुकम्पी विहरति। यम्पि, माणव, भिक्खु पाणातिपातं पहाय पाणातिपाता पटिविरतो होति, निहितदण्डो निहितसत्थो लज्जी दयापन्नो, सब्बपाणभूतहितानुकम्पी विहरति;

Kathañca, māṇava, bhikkhu sīlasampanno hoti? Idha, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Yampi, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati;

And how is a bhikkhu accomplished in ethics? It’s when a bhikkhu gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. …

इदम्पिस्स होति सीलस्मिं।

idampissa hoti sīlasmiṁ.

This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति, सेय्यथिदं—सन्तिकम्मं पणिधिकम्मं भूतकम्मं भूरिकम्मं वस्सकम्मं वोस्सकम्मं वत्थुकम्मं वत्थुपरिकम्मं आचमनं न्हापनं जुहनं वमनं विरेचनं उद्धंविरेचनं अधोविरेचनं सीसविरेचनं कण्णतेलं नेत्ततप्पनं नत्थुकम्मं अञ्जनं पच्चञ्जनं सालाकियं सल्लकत्तियं दारकतिकिच्छा मूलभेसज्जानं अनुप्पदानं ओसधीनं पटिमोक्खो इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो होति। यम्पि, माणव, भिक्खु यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति, सेय्यथिदं—सन्तिकम्मं पणिधिकम्मं …पे… ओसधीनं पटिमोक्खो इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. They refrain from such low lore, such wrong livelihood. … This pertains to their ethics.

स खो सो, माणव, भिक्खु एवं सीलसम्पन्नो न कुतोचि भयं समनुपस्सति, यदिदं सीलसंवरतो। सेय्यथापि, माणव, राजा खत्तियो मुद्धावसित्तो निहतपच्चामित्तो न कुतोचि भयं समनुपस्सति, यदिदं पच्चत्थिकतो; एवमेव खो, माणव, भिक्खु एवं सीलसम्पन्नो न कुतोचि भयं समनुपस्सति, यदिदं सीलसंवरतो। सो इमिना अरियेन सीलक्खन्धेन समन्नागतो अज्झत्तं अनवज्जसुखं पटिसंवेदेति। एवं खो, माणव, भिक्खु सीलसम्पन्नो होति।

Sa kho so, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; evameva kho, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. Evaṁ kho, māṇava, bhikkhu sīlasampanno hoti.

A bhikkhu thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. A bhikkhu thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. That’s how a bhikkhu is accomplished in ethics.

अयं खो सो, माणव, अरियो सीलक्खन्धो यस्स सो भगवा वण्णवादी अहोसि, यत्थ च इमं जनतं समादपेसि निवेसेसि पतिट्ठापेसि। अत्थि चेवेत्थ उत्तरिकरणीयन्”ति।

Ayaṁ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīyan”ti.

This is that entire spectrum of noble ethics that the Buddha praised. But there is still more to be done.”

“अच्छरियं, भो आनन्द, अब्भुतं, भो आनन्द। सो चायं, भो आनन्द, अरियो सीलक्खन्धो परिपुण्णो, नो अपरिपुण्णो। एवं परिपुण्णञ्चाहं, भो आनन्द, अरियं सीलक्खन्धं इतो बहिद्धा अञ्ञेसु समणब्राह्मणेसु न समनुपस्सामि। एवं परिपुण्णञ्च, भो आनन्द, अरियं सीलक्खन्धं इतो बहिद्धा अञ्ञे समणब्राह्मणा अत्तनि समनुपस्सेय्युं, ते तावतकेनेव अत्तमना अस्सु: ‘अलमेत्तावता, कतमेत्तावता, अनुप्पत्तो नो सामञ्ञत्थो, नत्थि नो किञ्चि उत्तरिकरणीयन्ऽति। अथ च पन भवं आनन्दो एवमाह: ‘अत्थि चेवेत्थ उत्तरिकरणीयन्ऽ”ति।

“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. So cāyaṁ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo. Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu: ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. Atha ca pana bhavaṁ ānando evamāha: ‘atthi cevettha uttarikaraṇīyan’”ti.

“It’s incredible, Master Ānanda, it’s amazing, This entire spectrum of noble ethics is complete, not lacking anything! Such a complete spectrum of ethics cannot be seen among the other ascetics and brahmins. Were other ascetics and brahmins to see such an entire spectrum of noble ethics in themselves, they’d be delighted with just that much: ‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’ And yet you say: ‘But there is still more to be done.’

२। समाधिक्खन्ध

2. Samādhikkhandha

2. The Spectrum of Immersion

“कतमो पन सो, भो आनन्द, अरियो समाधिक्खन्धो, यस्स सो भवं गोतमो वण्णवादी अहोसि, यत्थ च इमं जनतं समादपेसि निवेसेसि पतिट्ठापेसी”ति?

“Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?

But what, Master Ānanda, was that noble spectrum of immersion that the Buddha praised?”

“कथञ्च, माणव, भिक्खु इन्द्रियेसु गुत्तद्वारो होति? इध, माणव, भिक्खु चक्खुना रूपं दिस्वा न निमित्तग्गाही होति नानुब्यञ्जनग्गाही; यत्वाधिकरणमेनं चक्खुन्द्रियं असंवुतं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सवेय्युं; तस्स संवराय पटिपज्जति, रक्खति चक्खुन्द्रियं, चक्खुन्द्रिये संवरं आपज्जति। सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा … जिव्हाय रसं सायित्वा … कायेन फोट्ठब्बं फुसित्वा … मनसा धम्मं विञ्ञाय न निमित्तग्गाही होति नानुब्यञ्जनग्गाही; यत्वाधिकरणमेनं मनिन्द्रियं असंवुतं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सवेय्युं; तस्स संवराय पटिपज्जति, रक्खति मनिन्द्रियं, मनिन्द्रिये संवरं आपज्जति। सो इमिना अरियेन इन्द्रियसंवरेन समन्नागतो अज्झत्तं अब्यासेकसुखं पटिसंवेदेति। एवं खो, माणव, भिक्खु इन्द्रियेसु गुत्तद्वारो होति।

“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? Idha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. Evaṁ kho, māṇava, bhikkhu indriyesu guttadvāro hoti.

“And how, student, does a bhikkhu guard the sense doors? When a bhikkhu sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. That’s how a bhikkhu guards the sense doors.

कथञ्च, माणव, भिक्खु सतिसम्पजञ्ञेन समन्नागतो होति? इध, माणव, भिक्खु अभिक्कन्ते पटिक्कन्ते सम्पजानकारी होति, आलोकिते विलोकिते सम्पजानकारी होति, समिञ्जिते पसारिते सम्पजानकारी होति, सङ्घाटिपत्तचीवरधारणे सम्पजानकारी होति, असिते पीते खायिते सायिते सम्पजानकारी होति, उच्चारपस्सावकम्मे सम्पजानकारी होति, गते ठिते निसिन्ने सुत्ते जागरिते भासिते तुण्हीभावे सम्पजानकारी होति। एवं खो, माणव, भिक्खु सतिसम्पजञ्ञेन समन्नागतो होति।

Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti? Idha, māṇava, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṁ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti.

And how does a bhikkhu have mindfulness and situational awareness? It’s when a bhikkhu acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a bhikkhu has mindfulness and situational awareness.

कथञ्च, माणव, भिक्खु सन्तुट्ठो होति? इध, माणव, भिक्खु सन्तुट्ठो होति कायपरिहारिकेन चीवरेन कुच्छिपरिहारिकेन पिण्डपातेन। सो येन येनेव पक्कमति, समादायेव पक्कमति। सेय्यथापि, माणव, पक्खी सकुणो येन येनेव डेति, सपत्तभारोव डेति; एवमेव खो, माणव, भिक्खु सन्तुट्ठो होति कायपरिहारिकेन चीवरेन कुच्छिपरिहारिकेन पिण्डपातेन। सो येन येनेव पक्कमति, समादायेव पक्कमति। एवं खो, माणव, भिक्खु सन्तुट्ठो होति।

Kathañca, māṇava, bhikkhu santuṭṭho hoti? Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṁ kho, māṇava, bhikkhu santuṭṭho hoti.

And how is a bhikkhu content? It’s when a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. That’s how a bhikkhu is content.

सो इमिना च अरियेन सीलक्खन्धेन समन्नागतो, इमिना च अरियेन इन्द्रियसंवरेन समन्नागतो, इमिना च अरियेन सतिसम्पजञ्ञेन समन्नागतो, इमाय च अरियाय सन्तुट्ठिया समन्नागतो विवित्तं सेनासनं भजति अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। सो पच्छाभत्तं पिण्डपातपटिक्कन्तो निसीदति पल्लङ्कं आभुजित्वा, उजुं कायं पणिधाय, परिमुखं सतिं उपट्ठपेत्वा।

So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.

When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.

सो अभिज्झं लोके पहाय विगताभिज्झेन चेतसा विहरति अभिज्झाय चित्तं परिसोधेति। ब्यापादपदोसं पहाय अब्यापन्नचित्तो विहरति सब्बपाणभूतहितानुकम्पी ब्यापादपदोसा चित्तं परिसोधेति। थिनमिद्धं पहाय विगतथिनमिद्धो विहरति आलोकसञ्ञी सतो सम्पजानो, थिनमिद्धा चित्तं परिसोधेति। उद्धच्चकुक्कुच्चं पहाय अनुद्धतो विहरति अज्झत्तं वूपसन्तचित्तो उद्धच्चकुक्कुच्चा चित्तं परिसोधेति। विचिकिच्छं पहाय तिण्णविचिकिच्छो विहरति अकथङ्कथी कुसलेसु धम्मेसु, विचिकिच्छाय चित्तं परिसोधेति।

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṁ parisodheti. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

सेय्यथापि, माणव, पुरिसो इणं आदाय कम्मन्ते पयोजेय्य। तस्स ते कम्मन्ता समिज्झेय्युं। सो यानि च पोराणानि इणमूलानि तानि च ब्यन्तिं करेय्य, सिया चस्स उत्तरिं अवसिट्ठं दारभरणाय। तस्स एवमस्स: ‘अहं खो पुब्बे इणं आदाय कम्मन्ते पयोजेसिं। तस्स मे ते कम्मन्ता समिज्झिंसु। सोहं यानि च पोराणानि इणमूलानि तानि च ब्यन्तिं अकासिं, अत्थि च मे उत्तरिं अवसिट्ठं दारभरणायाऽति। सो ततोनिदानं लभेथ पामोज्जं, अधिगच्छेय्य सोमनस्सं।

Seyyathāpi, māṇava, puriso iṇaṁ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṁ. So yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. Tassa evamassa: ‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. Tassa me te kammantā samijjhiṁsu. Sohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose a man who has gotten into debt were to apply himself to work, and his efforts proved successful. He would pay off the original loan and have enough left over to support his partner. Thinking about this, he’d be filled with joy and happiness.

सेय्यथापि, माणव, पुरिसो आबाधिको अस्स दुक्खितो बाळ्हगिलानो; भत्तञ्चस्स नच्छादेय्य, न चस्स काये बलमत्ता। सो अपरेन समयेन तम्हा आबाधा मुच्चेय्य, भत्तञ्चस्स छादेय्य, सिया चस्स काये बलमत्ता। तस्स एवमस्स: ‘अहं खो पुब्बे आबाधिको अहोसिं दुक्खितो बाळ्हगिलानो, भत्तञ्च मे नच्छादेसि, न च मे आसि काये बलमत्ता। सोम्हि एतरहि तम्हा आबाधा मुत्तो भत्तञ्च मे छादेति, अत्थि च मे काये बलमत्ताऽति। सो ततोनिदानं लभेथ पामोज्जं, अधिगच्छेय्य सोमनस्सं।

Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa: ‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. But after some time they’d recover from that illness, and regain their appetite and their strength. Thinking about this, they’d be filled with joy and happiness.

सेय्यथापि, माणव, पुरिसो बन्धनागारे बद्धो अस्स। सो अपरेन समयेन तम्हा बन्धनागारा मुच्चेय्य सोत्थिना अब्भयेन, न चस्स किञ्चि भोगानं वयो। तस्स एवमस्स: ‘अहं खो पुब्बे बन्धनागारे बद्धो अहोसिं। सोम्हि एतरहि तम्हा बन्धनागारा मुत्तो सोत्थिना अब्भयेन, नत्थि च मे किञ्चि भोगानं वयोऽति। सो ततोनिदानं लभेथ पामोज्जं, अधिगच्छेय्य सोमनस्सं।

Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. Tassa evamassa: ‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ. Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose a person was imprisoned in a jail. But after some time they were released from jail, safe and sound, with no loss of wealth. Thinking about this, they’d be filled with joy and happiness.

सेय्यथापि, माणव, पुरिसो दासो अस्स अनत्ताधीनो पराधीनो न येनकामङ्गमो। सो अपरेन समयेन तम्हा दासब्या मुच्चेय्य, अत्ताधीनो अपराधीनो भुजिस्सो येनकामङ्गमो। तस्स एवमस्स: ‘अहं खो पुब्बे दासो अहोसिं अनत्ताधीनो पराधीनो न येनकामङ्गमो। सोम्हि एतरहि तम्हा दासब्या मुत्तो अत्ताधीनो अपराधीनो भुजिस्सो येनकामङ्गमोऽति। सो ततोनिदानं लभेथ पामोज्जं, अधिगच्छेय्य सोमनस्सं।

Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṅgamo. Tassa evamassa: ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. But after some time they’d be freed from servitude. They would be their own master, not indentured to another, an emancipated individual able to go where they wish. Thinking about this, they’d be filled with joy and happiness.

सेय्यथापि, माणव, पुरिसो सधनो सभोगो कन्तारद्धानमग्गं पटिपज्जेय्य दुब्भिक्खं सप्पटिभयं। सो अपरेन समयेन तं कन्तारं नित्थरेय्य, सोत्थिना गामन्तं अनुपापुणेय्य खेमं अप्पटिभयं। तस्स एवमस्स: ‘अहं खो पुब्बे सधनो सभोगो कन्तारद्धानमग्गं पटिपज्जिं दुब्भिक्खं सप्पटिभयं। सोम्हि एतरहि तं कन्तारं नित्थिण्णो, सोत्थिना गामन्तं अनुप्पत्तो खेमं अप्पटिभयन्ऽति। सो ततोनिदानं लभेथ पामोज्जं, अधिगच्छेय्य सोमनस्सं।

Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. So aparena samayena taṁ kantāraṁ nitthareyya, sotthinā gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. Tassa evamassa: ‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. Somhi etarahi taṁ kantāraṁ¹ nitthiṇṇo, sotthinā gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. Thinking about this, they’d be filled with joy and happiness.

एवमेव खो, माणव, भिक्खु यथा इणं यथा रोगं यथा बन्धनागारं यथा दासब्यं यथा कन्तारद्धानमग्गं, एवं इमे पञ्च नीवरणे अप्पहीने अत्तनि समनुपस्सति।

Evameva kho, māṇava, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.

In the same way, as long as these five hindrances are not given up inside themselves, a bhikkhu regards them as a debt, a disease, a prison, slavery, and a desert crossing.

सेय्यथापि, माणव, यथा आणण्यं यथा आरोग्यं यथा बन्धनामोक्खं यथा भुजिस्सं यथा खेमन्तभूमिं। एवमेव खो भिक्खु इमे पञ्च नीवरणे पहीने अत्तनि समनुपस्सति।

Seyyathāpi, māṇava, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ. Evameva kho² bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

But when these five hindrances are given up inside themselves, a bhikkhu regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.

तस्सिमे पञ्च नीवरणे पहीने अत्तनि समनुपस्सतो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति।

Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

सो विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। सो इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति।

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

सेय्यथापि, माणव, दक्खो न्हापको वा न्हापकन्तेवासी वा कंसथाले न्हानीयचुण्णानि आकिरित्वा उदकेन परिप्फोसकं परिप्फोसकं सन्नेय्य। सायं न्हानीयपिण्डि स्नेहानुगता स्नेहपरेता सन्तरबाहिरा फुटा स्नेहेन, न च पग्घरणी।

Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī.

It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.

एवमेव खो, माणव, भिक्खु इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति। यम्पि, माणव, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। सो इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति। इदम्पिस्स होति समाधिस्मिं।

Evameva kho, māṇava, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Idampissa hoti samādhismiṁ.

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. This pertains to their immersion.

पुन चपरं, माणव, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। सो इममेव कायं समाधिजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स समाधिजेन पीतिसुखेन अप्फुटं होति।

Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

सेय्यथापि, माणव, उदकरहदो गम्भीरो उब्भिदोदको। तस्स नेवस्स पुरत्थिमाय दिसाय उदकस्स आयमुखं, न दक्खिणाय दिसाय उदकस्स आयमुखं, न पच्छिमाय दिसाय उदकस्स आयमुखं, न उत्तराय दिसाय उदकस्स आयमुखं, देवो च न कालेन कालं सम्मा धारं अनुपवेच्छेय्य। अथ खो तम्हाव उदकरहदा सीता वारिधारा उब्भिज्जित्वा तमेव उदकरहदं सीतेन वारिना अभिसन्देय्य परिसन्देय्य परिपूरेय्य परिप्फरेय्य, नास्स किञ्चि सब्बावतो उदकरहदस्स सीतेन वारिना अप्फुटं अस्स।

Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

एवमेव खो, माणव, भिक्खु …पे… यम्पि, माणव, भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति। सो इममेव कायं समाधिजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स समाधिजेन पीतिसुखेन अप्फुटं होति। इदम्पिस्स होति समाधिस्मिं।

Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Idampissa hoti samādhismiṁ.

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. This pertains to their immersion.

पुन चपरं, माणव, भिक्खु पीतिया च विरागा उपेक्खको च विहरति सतो सम्पजानो, सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति, ततियं झानं उपसम्पज्ज विहरति। सो इममेव कायं निप्पीतिकेन सुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स निप्पीतिकेन सुखेन अप्फुटं होति।

Puna caparaṁ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

सेय्यथापि, माणव, उप्पलिनियं वा पदुमिनियं वा पुण्डरीकिनियं वा अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि उदकानुग्गतानि अन्तोनिमुग्गपोसीनि, तानि याव चग्गा याव च मूला सीतेन वारिना अभिसन्नानि परिसन्नानि परिपूरानि परिप्फुटानि, नास्स किञ्चि सब्बावतं उप्पलानं वा पदुमानं वा पुण्डरीकानं वा सीतेन वारिना अप्फुटं अस्स।

Seyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa.

It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.

एवमेव खो, माणव, भिक्खु …पे… यम्पि, माणव, भिक्खु पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति। सो इममेव कायं निप्पीतिकेन सुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स निप्पीतिकेन सुखेन अप्फुटं होति। इदम्पिस्स होति समाधिस्मिं।

Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. Idampissa hoti samādhismiṁ.

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. This pertains to their immersion.

पुन चपरं, माणव, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। सो इममेव कायं परिसुद्धेन चेतसा परियोदातेन फरित्वा निसिन्नो होति; नास्स किञ्चि सब्बावतो कायस्स परिसुद्धेन चेतसा परियोदातेन अप्फुटं होति।

Puna caparaṁ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

सेय्यथापि, माणव, पुरिसो ओदातेन वत्थेन ससीसं पारुपित्वा निसिन्नो अस्स, नास्स किञ्चि सब्बावतो कायस्स ओदातेन वत्थेन अप्फुटं अस्स।

Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa.

It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.

एवमेव खो, माणव, भिक्खु …पे… यम्पि, माणव, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। सो इममेव कायं परिसुद्धेन चेतसा परियोदातेन फरित्वा निसिन्नो होति; नास्स किञ्चि सब्बावतो कायस्स परिसुद्धेन चेतसा परियोदातेन अप्फुटं होति। इदम्पिस्स होति समाधिस्मिं।

Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. Idampissa hoti samādhismiṁ.

In the same way, a bhikkhu sits spreading their body through with pure bright mind. There's no part of their body that's not spread with pure bright mind. This pertains to their immersion.

अयं खो सो, माणव, अरियो समाधिक्खन्धो यस्स सो भगवा वण्णवादी अहोसि, यत्थ च इमं जनतं समादपेसि निवेसेसि पतिट्ठापेसि। अत्थि चेवेत्थ उत्तरिकरणीयन्”ति।

Ayaṁ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīyan”ti.

This is that noble spectrum of immersion that the Buddha praised. But there is still more to be done.”

“अच्छरियं, भो आनन्द, अब्भुतं, भो आनन्द। सो चायं, भो आनन्द, अरियो समाधिक्खन्धो परिपुण्णो, नो अपरिपुण्णो। एवं परिपुण्णञ्चाहं, भो आनन्द, अरियं समाधिक्खन्धं इतो बहिद्धा अञ्ञेसु समणब्राह्मणेसु न समनुपस्सामि। एवं परिपुण्णञ्च, भो आनन्द, अरियं समाधिक्खन्धं इतो बहिद्धा अञ्ञे समणब्राह्मणा अत्तनि समनुपस्सेय्युं, ते तावतकेनेव अत्तमना अस्सु: ‘अलमेत्तावता, कतमेत्तावता, अनुप्पत्तो नो सामञ्ञत्थो, नत्थि नो किञ्चि उत्तरिकरणीयन्ऽति। अथ च पन भवं आनन्दो एवमाह: ‘अत्थि चेवेत्थ उत्तरिकरणीयन्ऽति।

“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. So cāyaṁ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo. Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu: ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. Atha ca pana bhavaṁ ānando evamāha: ‘atthi cevettha uttarikaraṇīyan’ti.

“It’s incredible, Master Ānanda, it’s amazing! This noble spectrum of immersion is complete, not lacking anything! Such a complete spectrum of immersion cannot be seen among the other ascetics and brahmins. Were other ascetics and brahmins to see such a complete spectrum of noble immersion in themselves, they’d be delighted with just that much: ‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’ And yet you say: ‘But there is still more to be done.’

३। पञ्ञाक्खन्ध

3. Paññākkhandha

3. The Spectrum of Wisdom

कतमो पन सो, भो आनन्द, अरियो पञ्ञाक्खन्धो, यस्स भो भवं गोतमो वण्णवादी अहोसि, यत्थ च इमं जनतं समादपेसि निवेसेसि पतिट्ठापेसी”ति?

Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?

But what, Master Ānanda, was that spectrum of noble wisdom that the Buddha praised?”

“सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते ञाणदस्सनाय चित्तं अभिनीहरति अभिनिन्नामेति। सो एवं पजानाति: ‘अयं खो मे कायो रूपी चातुमहाभूतिको मातापेत्तिकसम्भवो ओदनकुम्मासूपचयो अनिच्चुच्छादनपरिमद्दनभेदनविद्धंसनधम्मो; इदञ्च पन मे विञ्ञाणं एत्थ सितं एत्थ पटिबद्धन्ऽति।

“So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. So evaṁ pajānāti: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

“When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision. They understand: ‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.’

सेय्यथापि, माणव, मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो अच्छो विप्पसन्नो अनाविलो सब्बाकारसम्पन्नो। तत्रास्स सुत्तं आवुतं नीलं वा पीतं वा लोहितं वा ओदातं वा पण्डुसुत्तं वा। तमेनं चक्खुमा पुरिसो हत्थे करित्वा पच्चवेक्खेय्य: ‘अयं खो मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो अच्छो विप्पसन्नो अनाविलो सब्बाकारसम्पन्नो। तत्रिदं सुत्तं आवुतं नीलं वा पीतं वा लोहितं वा ओदातं वा पण्डुसुत्तं वाऽति।

Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And someone with clear eyes were to take it in their hand and examine it: ‘This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

एवमेव खो, माणव, भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते ञाणदस्सनाय चित्तं अभिनीहरति अभिनिन्नामेति। सो एवं पजानाति: ‘अयं खो मे कायो रूपी चातुमहाभूतिको मातापेत्तिकसम्भवो ओदनकुम्मासूपचयो अनिच्चुच्छादनपरिमद्दनभेदनविद्धंसनधम्मो। इदञ्च पन मे विञ्ञाणं एत्थ सितं एत्थ पटिबद्धन्ऽति। यम्पि, माणव, भिक्खु एवं समाहिते चित्ते …पे… आनेञ्जप्पत्ते ञाणदस्सनाय चित्तं अभिनीहरति अभिनिन्नामेति। सो एवं पजानाति …पे… एत्थ पटिबद्धन्ति। इदम्पिस्स होति पञ्ञाय।

Evameva kho, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. So evaṁ pajānāti: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo. Idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. Yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. So evaṁ pajānāti …pe… ettha paṭibaddhanti. Idampissa hoti paññāya.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision. This pertains to their wisdom.

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते मनोमयं कायं अभिनिम्मानाय चित्तं अभिनीहरति अभिनिन्नामेति। सो इमम्हा काया अञ्ञं कायं अभिनिम्मिनाति रूपिं मनोमयं सब्बङ्गपच्चङ्गिं अहीनिन्द्रियं।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body. From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.

सेय्यथापि, माणव, पुरिसो मुञ्जम्हा ईसिकं पवाहेय्य। तस्स एवमस्स: ‘अयं मुञ्जो अयं ईसिका; अञ्ञो मुञ्जो अञ्ञा ईसिका; मुञ्जम्हा त्वेव ईसिका पवाळ्हाऽति। सेय्यथा वा पन, माणव, पुरिसो असिं कोसिया पवाहेय्य। तस्स एवमस्स: ‘अयं असि, अयं कोसि; अञ्ञो असि, अञ्ञा कोसि; कोसिया त्वेव असि पवाळ्होऽति। सेय्यथा वा पन, माणव, पुरिसो अहिं करण्डा उद्धरेय्य। तस्स एवमस्स: ‘अयं अहि, अयं करण्डो; अञ्ञो अहि, अञ्ञो करण्डो; करण्डा त्वेव अहि उब्भतोऽति।

Seyyathāpi, māṇava, puriso muñjamhā īsikaṁ pavāheyya. Tassa evamassa: ‘ayaṁ muñjo ayaṁ īsikā; añño muñjo aññā īsikā; muñjamhā tveva īsikā pavāḷhā’ti. Seyyathā vā pana, māṇava, puriso asiṁ kosiyā pavāheyya. Tassa evamassa: ‘ayaṁ asi, ayaṁ kosi; añño asi, aññā kosi; kosiyā tveva asi pavāḷho’ti. Seyyathā vā pana, māṇava, puriso ahiṁ karaṇḍā uddhareyya. Tassa evamassa: ‘ayaṁ ahi, ayaṁ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.

Suppose a person was to draw a reed out from its sheath. They’d think: ‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’ Or suppose a person was to draw a sword out from its scabbard. They’d think: ‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’ Or suppose a person was to draw a snake out from its slough. They’d think: ‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’

एवमेव खो, माणव, भिक्खु …पे… यम्पि, माणव, भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते मनोमयं कायं अभिनिम्मानाय चित्तं अभिनीहरति अभिनिन्नामेति …पे…। इदम्पिस्स होति पञ्ञाय।

Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti …pe…. Idampissa hoti paññāya.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body. This pertains to their wisdom.

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते इद्धिविधाय चित्तं अभिनीहरति अभिनिन्नामेति। सो अनेकविहितं इद्धिविधं पच्चनुभोति—एकोपि हुत्वा बहुधा होति, बहुधापि हुत्वा एको होति; आविभावं तिरोभावं तिरोकुट्टं तिरोपाकारं तिरोपब्बतं असज्जमानो गच्छति सेय्यथापि आकासे; पथवियापि उम्मुज्जनिमुज्जं करोति सेय्यथापि उदके; उदकेपि अभिज्जमाने गच्छति सेय्यथापि पथवियं; आकासेपि पल्लङ्केन कमति सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवं महिद्धिके एवं महानुभावे पाणिना परामसति परिमज्जति; याव ब्रह्मलोकापि कायेन वसं वत्तेति।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward psychic power. They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.

सेय्यथापि, माणव, दक्खो कुम्भकारो वा कुम्भकारन्तेवासी वा सुपरिकम्मकताय मत्तिकाय यञ्ञदेव भाजनविकतिं आकङ्खेय्य, तं तदेव करेय्य अभिनिप्फादेय्य। सेय्यथा वा पन, माणव, दक्खो दन्तकारो वा दन्तकारन्तेवासी वा सुपरिकम्मकतस्मिं दन्तस्मिं यञ्ञदेव दन्तविकतिं आकङ्खेय्य, तं तदेव करेय्य अभिनिप्फादेय्य। सेय्यथा वा पन, माणव, दक्खो सुवण्णकारो वा सुवण्णकारन्तेवासी वा सुपरिकम्मकतस्मिं सुवण्णस्मिं यञ्ञदेव सुवण्णविकतिं आकङ्खेय्य, तं तदेव करेय्य अभिनिप्फादेय्य।

Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaññadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaññadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.

एवमेव खो, माणव, भिक्खु …पे… यम्पि माणव भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते इद्धिविधाय चित्तं अभिनीहरति अभिनिन्नामेति। सो अनेकविहितं इद्धिविधं पच्चनुभोति—एकोपि हुत्वा बहुधा होति …पे… याव ब्रह्मलोकापि कायेन वसं वत्तेति। इदम्पिस्स होति पञ्ञाय।

Evameva kho, māṇava, bhikkhu …pe… yampi māṇava bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. Idampissa hoti paññāya.

सो एवं समाहिते चित्ते …पे… आनेञ्जप्पत्ते दिब्बाय सोतधातुया चित्तं अभिनीहरति अभिनिन्नामेति सो दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणाति दिब्बे च मानुसे च ये दूरे सन्तिके च। सेय्यथापि, माणव, पुरिसो अद्धानमग्गप्पटिपन्नो। सो सुणेय्य भेरिसद्दम्पि मुदिङ्गसद्दम्पि सङ्खपणवदिन्दिमसद्दम्पि। तस्स एवमस्स—भेरिसद्दो इतिपि मुदिङ्गसद्दो इतिपि सङ्खपणवदिन्दिमसद्दो इतिपि।

So evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa—bherisaddo itipi³ mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’

एवमेव खो, माणव, भिक्खु …पे… यम्पि, माणव, भिक्खु एवं समाहिते चित्ते …पे… आनेञ्जप्पत्ते दिब्बाय सोतधातुया चित्तं अभिनीहरति अभिनिन्नामेति। सो दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणाति दिब्बे च मानुसे च ये दूरे सन्तिके च। इदम्पिस्स होति पञ्ञाय।

Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampissa hoti paññāya.

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते चेतोपरियञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानाति, सरागं वा चित्तं ‘सरागं चित्तन्ऽति पजानाति, वीतरागं वा चित्तं ‘वीतरागं चित्तन्ऽति पजानाति, सदोसं वा चित्तं ‘सदोसं चित्तन्ऽति पजानाति, वीतदोसं वा चित्तं ‘वीतदोसं चित्तन्ऽति पजानाति, समोहं वा चित्तं ‘समोहं चित्तन्ऽति पजानाति, वीतमोहं वा चित्तं ‘वीतमोहं चित्तन्ऽति पजानाति, सङ्खित्तं वा चित्तं ‘सङ्खित्तं चित्तन्ऽति पजानाति, विक्खित्तं वा चित्तं ‘विक्खित्तं चित्तन्ऽति पजानाति, महग्गतं वा चित्तं ‘महग्गतं चित्तन्ऽति पजानाति, अमहग्गतं वा चित्तं ‘अमहग्गतं चित्तन्ऽति पजानाति, सौत्तरं वा चित्तं ‘सौत्तरं चित्तन्ऽति पजानाति, अनुत्तरं वा चित्तं ‘अनुत्तरं चित्तन्ऽति पजानाति, समाहितं वा चित्तं ‘समाहितं चित्तन्ऽति पजानाति, असमाहितं वा चित्तं ‘असमाहितं चित्तन्ऽति पजानाति, विमुत्तं वा चित्तं ‘विमुत्तं चित्तन्ऽति पजानाति, अविमुत्तं वा चित्तं ‘अविमुत्तं चित्तन्ऽति पजानाति।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … immersed mind … unimmersed mind … freed mind … They understand unfreed mind as ‘unfreed mind’.

सेय्यथापि, माणव, इत्थी वा पुरिसो वा दहरो युवा मण्डनजातिको आदासे वा परिसुद्धे परियोदाते अच्छे वा उदकपत्ते सकं मुखनिमित्तं पच्चवेक्खमानो सकणिकं वा सकणिकन्ति जानेय्य, अकणिकं वा अकणिकन्ति जानेय्य।

Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya.

Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’

एवमेव खो, माणव, भिक्खु …पे… यम्पि, माणव, भिक्खु एवं समाहिते …पे… आनेञ्जप्पत्ते चेतोपरियञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानाति, सरागं वा चित्तं सरागं चित्तन्ति पजानाति …पे… अविमुत्तं वा चित्तं अविमुत्तं चित्तन्ति पजानाति। इदम्पिस्स होति पञ्ञाय।

Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite …pe… āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe… avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti. Idampissa hoti paññāya.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others. This pertains to their wisdom.

सो एवं समाहिते चित्ते …पे… आनेञ्जप्पत्ते पुब्बेनिवासानुस्सतिञाणाय चित्तं अभिनीहरति अभिनिन्नामेति सो अनेकविहितं पुब्बेनिवासं अनुस्सरति। सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तालीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि अनेकेपि संवट्टकप्पे अनेकेपि विवट्टकप्पे अनेकेपि संवट्टविवट्टकप्पे: ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो। सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो; सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।

So evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

सेय्यथापि, माणव, पुरिसो सकम्हा गामा अञ्ञं गामं गच्छेय्य; तम्हापि गामा अञ्ञं गामं गच्छेय्य; सो तम्हा गामा सकंयेव गामं पच्चागच्छेय्य। तस्स एवमस्स: ‘अहं खो सकम्हा गामा अमुं गामं अगच्छिं, तत्र एवं अट्ठासिं एवं निसीदिं एवं अभासिं एवं तुण्ही अहोसिं। सो तम्हापि गामा अमुं गामं गच्छिं, तत्रापि एवं अट्ठासिं एवं निसीदिं एवं अभासिं एवं तुण्ही अहोसिं। सोम्हि तम्हा गामा सकंयेव गामं पच्चागतोऽति।

Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya; tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. So tamhāpi gāmā amuṁ gāmaṁ gacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. Somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.

Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’

एवमेव खो, माणव, भिक्खु …पे… यम्पि, माणव, भिक्खु एवं समाहिते चित्ते …पे… आनेञ्जप्पत्ते पुब्बेनिवासानुस्सतिञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो अनेकविहितं पुब्बेनिवासं अनुस्सरति। सेय्यथिदं—एकम्पि जातिं …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति। इदम्पिस्स होति पञ्ञाय।

Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Idampissa hoti paññāya.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward recollection of past lives. This pertains to their wisdom.

सो एवं समाहिते चित्ते …पे… आनेञ्जप्पत्ते सत्तानं चुतूपपातञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते, यथाकम्मूपगे सत्ते पजानाति: ‘इमे वत भोन्तो सत्ता कायदुच्चरितेन समन्नागता वचीदुच्चरितेन समन्नागता मनोदुच्चरितेन समन्नागता अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना। ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना। इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्नागता वचीसुचरितेन समन्नागता मनोसुचरितेन समन्नागता अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना। ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नाऽति। इति दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते, यथाकम्मूपगे सत्ते पजानाति।

So evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

सेय्यथापि, माणव, मज्झेसिङ्घाटके पासादो, तत्थ चक्खुमा पुरिसो ठितो पस्सेय्य मनुस्से गेहं पविसन्तेपि निक्खमन्तेपि रथिकायपि वीथिं सञ्चरन्ते मज्झेसिङ्घाटके निसिन्नेपि। तस्स एवमस्स: ‘एते मनुस्सा गेहं पविसन्ति, एते निक्खमन्ति, एते रथिकाय वीथिं सञ्चरन्ति, एते मज्झेसिङ्घाटके निसिन्नाऽति।

Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti.

Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’

एवमेव खो, माणव, भिक्खु …पे… यम्पि, माणव, भिक्खु एवं समाहिते चित्ते …पे… आनेञ्जप्पत्ते सत्तानं चुतूपपातञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते, यथाकम्मूपगे सत्ते पजानाति। इदम्पिस्स होति पञ्ञाय।

Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. Idampissa hoti paññāya.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend and project it toward knowledge of the death and rebirth of sentient beings. This pertains to their wisdom.

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते आसवानं खयञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो इदं दुक्खन्ति यथाभूतं पजानाति, अयं दुक्खसमुदयोति यथाभूतं पजानाति, अयं दुक्खनिरोधोति यथाभूतं पजानाति, अयं दुक्खनिरोधगामिनी पटिपदाति यथाभूतं पजानाति; इमे आसवाति यथाभूतं पजानाति, अयं आसवसमुदयोति यथाभूतं पजानाति, अयं आसवनिरोधोति यथाभूतं पजानाति, अयं आसवनिरोधगामिनी पटिपदाति यथाभूतं पजानाति। तस्स एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चति, भवासवापि चित्तं विमुच्चति, अविज्जासवापि चित्तं विमुच्चति, विमुत्तस्मिं विमुत्तमिति ञाणं होति।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti; ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.

‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति।

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

सेय्यथापि, माणव, पब्बतसङ्खेपे उदकरहदो अच्छो विप्पसन्नो अनाविलो। तत्थ चक्खुमा पुरिसो तीरे ठितो पस्सेय्य सिप्पिसम्बुकम्पि सक्खरकथलम्पि मच्छगुम्बम्पि चरन्तम्पि तिट्ठन्तम्पि। तस्स एवमस्स: ‘अयं खो उदकरहदो अच्छो विप्पसन्नो अनाविलो। तत्रिमे सिप्पिसम्बुकापि सक्खरकथलापि मच्छगुम्बापि चरन्तिपि तिट्ठन्तिपीऽति।

Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.

Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’

एवमेव खो, माणव, भिक्खु …पे… यम्पि, माणव, भिक्खु एवं समाहिते चित्ते …पे… आनेञ्जप्पत्ते आसवानं खयञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो इदं दुक्खन्ति यथाभूतं पजानाति …पे… आसवनिरोधगामिनी पटिपदाति यथाभूतं पजानाति। तस्स एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चति, भवासवापि चित्तं विमुच्चति, अविज्जासवापि चित्तं विमुच्चति, विमुत्तस्मिं विमुत्तमिति ञाणं होति, ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति। इदम्पिस्स होति पञ्ञाय।

Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. So idaṁ dukkhanti yathābhūtaṁ pajānāti …pe… āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Idampissa hoti paññāya.

अयं खो सो, माणव, अरियो पञ्ञाक्खन्धो यस्स सो भगवा वण्णवादी अहोसि, यत्थ च इमं जनतं समादपेसि निवेसेसि पतिट्ठापेसि। नत्थि चेवेत्थ उत्तरिकरणीयन्”ति।

Ayaṁ kho so, māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. Natthi cevettha uttarikaraṇīyan”ti.

This is that spectrum of noble wisdom that the Buddha praised. And there is nothing more to be done.”

“अच्छरियं, भो आनन्द, अब्भुतं, भो आनन्द। सो चायं, भो आनन्द, अरियो पञ्ञाक्खन्धो परिपुण्णो, नो अपरिपुण्णो। एवं परिपुण्णञ्चाहं, भो आनन्द, अरियं पञ्ञाक्खन्धं इतो बहिद्धा अञ्ञेसु समणब्राह्मणेसु न समनुपस्सामि। नत्थि चेवेत्थ उत्तरिकरणीयं। अभिक्कन्तं, भो आनन्द, अभिक्कन्तं, भो आनन्द। सेय्यथापि, भो आनन्द, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता आनन्देन अनेकपरियायेन धम्मो पकासितो। एसाहं, भो आनन्द, तं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं आनन्दो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।

“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. So cāyaṁ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo. Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ paññākkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Natthi cevettha⁴ uttarikaraṇīyaṁ. Abhikkantaṁ, bho ānanda, abhikkantaṁ, bho ānanda. Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho ānanda, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“It’s incredible, Master Ānanda, it’s amazing! This noble spectrum of wisdom is complete, not lacking anything! Such a complete spectrum of wisdom cannot be seen among the other ascetics and brahmins. And there is nothing more to be done. Excellent, Master Ānanda! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Ānanda has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Ānanda remember me as a lay follower who has gone for refuge for life.”

सुभसुत्तं निट्ठितं दसमं।

Subhasuttaṁ niṭṭhitaṁ dasamaṁ.

Next: केवट्टसुत्त • Kevaṭṭasutta • With Kevaḍḍha

The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

Footnotes:

1. etarahi taṁ kantāraṁ → etarahi kantāraṁ (csp1ed)

2. Evameva kho → evameva (sya-all, csp1ed)

3. itipi → itipīti (mr)

4. Natthi cevettha → natthi cettha (bj); natthi no kiñci (sya-all, mr)