MN22: Alagaddūpama Sutta — The Simile of the Cobra
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn22:1.1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
mn22:2.1Now at that time a mendicant called Ariṭṭha, who had previously been a vulture trapper, had the following harmful misconception:For “vulture trapper” (gaddhabādhi), see SN47.7 where √bādh clearly means to “trap” a monkey. The commentary’s “killer” seems unjustified. “As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.”By this he denies the third of the four kinds of self-assurance (MN12:25.1).
mn22:2.3Several mendicants heard about this. They went up to Ariṭṭha and said to him, “Is it really true, Reverend Ariṭṭha, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them’?”
mn22:3.4“Absolutely, reverends. As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.”
mn22:3.5Then, wishing to dissuade Ariṭṭha from his view, the mendicants pursued, pressed, and grilled him,The stock phrase “pursued, pressed, and grilled” (samanuyuñjanti samanugāhanti samanubhāsanti) is sometimes rendered as if it meant to “question”, but here there is no question. While these terms are commonly used in a context of questioning, they do not, in and of themselves, mean to question. Rather they mean to engage with a person and push for an answer or response. “Don’t say that, Ariṭṭha! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.Ariṭṭha makes two mistakes: misunderstanding sensual pleasures, and misrepresenting the Buddha. In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them.Ariṭṭha did not specify what “obstructions” he was referring to, but this reply by the mendicants indicates that he meant indulgence in sensual pleasures, a conclusion supported by the commentary and several parallel texts. See too Thig 16 verse 494 where sensual pleasures are said to be “obstructive”. Other things said to be obstructive are “possessions, honor, and popularity” (eg. SN17.2) and “false speech”. In the latter context, “obstructive” is explained as preventing the attainment of jhāna and higher spiritual realizations. The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton …The first seven of these ten similes are taught with explanations at MN54:15.1. The full ten are quoted at AN5.76 and by the bhikkhunī Sumedhā at Therigatha 16 verse 452. With slight variations the list recurs in various parallels and some similes are found individually. a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping board … swords and spears … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”
mn22:3.19But even though the mendicants pursued, pressed, and grilled him in this way, Ariṭṭha obstinately stuck to his misconception and insisted on it.
mn22:3.21When they weren’t able to dissuade Ariṭṭha from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened.
mn22:5.1So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Ariṭṭha, formerly a vulture trapper, that the teacher summons him.”
mn22:5.4“Yes, sir,” that monk replied. He went to Ariṭṭha and said to him, “Reverend Ariṭṭha, the teacher summons you.”
mn22:5.6“Yes, reverend,” Ariṭṭha replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,
mn22:5.7“Is it really true, Ariṭṭha, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them’?”
mn22:5.9“Absolutely, sir. As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.”“Absolutely” renders the particle byā, which is a rare intensive form of iva. It is employed in the same manner by Sāti at MN38, who is equally confident and equally wrong.
mn22:6.1“Futile man, who on earth have you ever known me to teach in that way? Haven’t I said in many ways that obstructive acts are obstructive, and that they really do obstruct the one who performs them? I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton … a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping board … swords and spears … a snake’s head, I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness. This will be for your lasting harm and suffering.”The discourse up to this point is also found twice in the Vinaya. At Bhikkhu Pacittiya 68 the Buddha makes it a confessable offence to persistently insist on a pernicious wrong view of this sort. At Khandhaka 11 the Buddha asks the Sangha to perform an act of suspension (or “ejection”, ukkhepanīyakamma) against Ariṭṭha. This portion is also found in the parallel Vinayas of the Dharmaguptaka,Kāśyapīya, Mahāsāṅghika, Mahīśāsaka, Mūlasarvāstivāda, and Sarvāstivāda schools.
mn22:7.1Then the Buddha said to the mendicants, “What do you think, mendicants? Has this mendicant Ariṭṭha kindled even a spark of ardor in this teaching and training?”“Kindled even a spark of ardor” renders usmīkatopi, found in a similar context at MN38:6.1. Usmā elsewhere appears as bodily warmth (MN43:22.9, cf. Brahmasūtra 4.2.11), or the initial heating of fire-sticks when rubbed together (MN140:19.13). But the most pertinent context is Jataka 526:55.4, where a young ascetic will swiftly lose their usmāgataṁ—explained by the commentary as “the fire of an ascetic” (samaṇatejaṁ)—should they fall prey to sensual temptation. Thus, drawing on the traditional imagery of tapas as heat and fervor, it refers to the kindling of ascetic ardor. It never became a technical term in Pali, but in Sanskrit Abhidharma, uṣmagata refers to the conjunction of radiant samādhi with wisdom in the initial realization of the truths, which “burns up” the defilements (Abhidharmakoṣabhāṣya 6.17, Abhidharmasamuccaya 2.4).
mn22:7.4“How could that be, sir? No, sir.”
When this was said, Ariṭṭha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
mn22:7.7Knowing this, the Buddha said, “Futile man, you will be known by your own harmful misconception. I’ll question the mendicants about this.”
mn22:8.1Then the Buddha said to the mendicants, “Mendicants, do you understand my teaching as Ariṭṭha does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?”
mn22:8.3“No, sir. For in many ways the Buddha has told us that obstructive acts are obstructive, and that they really do obstruct the one who performs them. The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton … a snake’s head, the Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”
mn22:8.9“Good, good, mendicants! It’s good that you understand my teaching like this. For in many ways I have said that obstructive acts are obstructive …
mn22:8.11I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. But still this Ariṭṭha misrepresents me by his wrong grasp, harms himself, and brims with much wickedness. This will be for his lasting harm and suffering.
Truly, mendicants, it is quite impossible to perform sensual acts without sensual desires, sensual perceptions, and sensual thoughts.According to the commentary, this refers to sexual intercourse. This sentence is not found in the Chinese parallel at MA 200.
mn22:10.1Take a futile person who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.These nine categories (aṅga) of the teaching were an early organization of the Dhamma before the system of nikāyas (or āgamas) was introduced at the First Council. While their exact specification is uncertain, in my view they are most likely as follows (with an example of each). Sutta is short doctrinal statements (SN12.1). Geyya is mixed prose and verse (“prosimetra”, SN1.1). Veyyākaraṇa is questions and answers (MN22). Gāthā is pure verse (Therigatha 1 first verse). Udāna is the inspired statements identified as such in the early texts (MN75:19.1). Itivuttaka perhaps means “legends of the past” (DN27) rather than the book of that name (Itivuttaka 1). Jātaka are the past life stories of the Buddha found in the early texts (MN81). Abbhutadhamma are stories of the amazing qualities of the Buddha or disciples (MN123). Vedalla are detailed analytical elaborations (MN43). Once the system of aṅgas fell into disuse, some names were repurposed as specific books (Udāna, Itivuttaka, Jātaka). Northern traditions, including the parallels to this passage, usually extend the list to twelve with the addition of nidāna (background stories), apadāna (past lives of disciples), and upadesa (explanatory treatises). But they don’t examine the meaning of those teachings with wisdom, and so don’t come to an acceptance of them after deliberation.“Considered acceptance” is nijjhānaṁ khamanti. They memorize the teaching for the sake of finding fault and winning debates.This theme is expanded in several discourses of the Aṭṭhakavagga, such as Snp4.8. They don’t realize the goal for which they memorized them. Because they’re wrongly grasped, those teachings lead to their lasting harm and suffering. Why is that? Because of their wrong grasp of the teachings.Bṛhadāraṇyaka Upaniṣad 4.4.10 says that those who worship ignorance enter darkness, but those who love knowledge (veda) enter even greater darkness. This is a recurring theme; for example, Chāndogya Upaniṣad 6.1.2 tells how Uddālaka saw the vanity of his son Śvetaketu when he returned from his schooling.
mn22:10.10Suppose there was a person in need of a cobra. And while wandering in search of a cobraThe alagadda appears only here in early Pali. Sanskrit sources identify alagarda either as a water-snake—in which case, however, it is said to be non-venomous (Kṣīrasvāmin’s Amarakoṣodghāṭana 1.7.5)—or as a kind of cobra (darvīkāra, Suśrutasaṁhitā 5.4).
As to why the man was looking for a cobra, the commentary says he was looking to harvest the snake’s venom. But Candrakīrti, drawing on the pan-Indic legend that certain serpents have a “snake-gem” (nāgamaṇi) in their heads, says that a serpent captured with the proper herbs and incantations brings great riches, but should these fail it will turn deadly (Mūlamadhyamakavṛtti-prasannapadā, L. de La Vallée Poussin’s translation, page 497). they’d see a big cobra, and grasp it by the coil or the tail. But that cobra would twist back and bite them on the hand or the arm or other major or minor limb, resulting in death or deadly pain. Why is that? Because of their wrong grasp of the cobra.
mn22:10.17In the same way, a futile person memorizes the teaching … and those teachings lead to their lasting harm and suffering. Why is that? Because of their wrong grasp of the teachings.
mn22:11.1Now, take a gentleman who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. And once he’s memorized them, he examines their meaning with wisdom, and comes to an acceptance of them after deliberation.This is the “follower of teachings” (dhammānusāri), who is mentioned near the end of the sutta. He doesn’t memorize the teaching for the sake of finding fault and winning debates. He realizes the goal for which he memorized them. Because they’re correctly grasped, those teachings lead to his lasting welfare and happiness. Why is that? Because of his correct grasp of the teachings.
mn22:11.10Suppose there was a person in need of a cobra. And while wandering in search of a cobra they’d see a big cobra, and hold it down carefully with a cleft stick. Only then would they correctly grasp it by the neck. And even though that cobra might wrap its coils around that person’s hand or arm or some other major or minor limb, that wouldn’t result in death or deadly pain. Why is that? Because of their correct grasp of the cobra.
mn22:11.17In the same way, a gentleman memorizes the teaching … and those teachings lead to his lasting welfare and happiness. Why is that? Because of his correct grasp of the teachings.
mn22:12.1So, mendicants, when you understand what I’ve said, you should remember it accordingly. But if I’ve said anything that you don’t understand, you should ask me about it, or some competent mendicants.As in, for example, MN18.
mn22:13.1Mendicants, I will teach you a simile of the teaching as a raft: for crossing over, not for holding on.This is the second renowned simile introduced in this discourse. It is referenced by name in MN38:14.1. Metaphors of flood and crossing rivers abound in the Buddha’s teaching, and the specific idea of using a raft to cross over recurs at Ud 8.6 = DN16:1.33.1 = Khandhaka 6, Snp1.2, SN35.238. Listen and apply your mind well, I will speak.”
mn22:13.3“Yes, sir,” they replied. The Buddha said this:
mn22:13.5“Suppose there was a person traveling along the road. They’d see a large deluge, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril. But there was no ferryboat or bridge for crossing over. They’d think, ‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’ And so they’d do exactly that. And when they’d crossed over to the far shore, they’d think, ‘This raft has been very helpful to me. Riding on the raft, and paddling with my hands and feet, I have safely crossed over to the far shore. Why don’t I hoist it on my head or pick it up on my shoulder and go wherever I want?’
mn22:13.17What do you think, mendicants? Would that person be doing what should be done with that raft?”
mn22:13.19“No, sir.”
mn22:13.20“And what, mendicants, should that person do with the raft? When they’d crossed over they should think, ‘This raft has been very helpful to me. … Why don’t I beach it on dry land or set it adrift on the water and go wherever I want?’ That’s what that person should do with the raft.
mn22:13.26In the same way, I have taught a simile of the teaching as a raft: for crossing over, not for holding on.
By understanding the simile of the raft, you will even give up the teachings, let alone what is not the teachings.Dhammā in the plural refers back to “those teachings” (tesaṁ dhammānaṁ) of the nine categories. Accordingly, when this simile is invoked at MN38:14.1, it is in reference to views. The pair dhamma and adhamma usually means “the teaching” and “what is not the teaching” (eg. AN2.104). Just as the positive form, however, means more than just “teaching”, but rather a teaching of natural and moral truth, the negative form implies there is something unnatural, in conflict with the way the world is.
mn22:15.1Mendicants, there are these six grounds for views.“Grounds for views” (diṭṭhiṭṭhānāni) are the experiences or reasoning from which views are derived. The Buddha is explaining how Ariṭṭha fell into his wrong view. One of the purposes of this analysis is to show how, while divergent views might seem insightful, innovative, or courageous, they all fall back on the same basic fallacies. What six? Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as: ‘This is mine, I am this, this is my self.’The misguided person assumes that one or other of the aggregates is their self. In modern times, the teaching of the aggregates is often presented as a reductive argument: “What you take to be your self is in fact just the aggregates”. But the Buddha’s point is, rather: “The aggregates that you take to be your self do not have the properties of a self,” namely permanence, etc. They also regard feeling … perception … choices … whatever is seen, heard, thought, known, attained, sought, and explored by the mind as: ‘This is mine, I am this, this is my self.’Standing in place of the fifth aggregate, “consciousness”, this includes all kinds of knowledge or spiritual wisdom, especially that gained through mysticism or meditation. And as for this ground for views: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’This is a both view and a ground for views. Such views, lacking empirical basis, have something dissatisfying about them, so adherent is driven to develop more and more complex metaphysical abstractions. At DN1:30.1, this is treated as an eternalist view that arises from the grounds of either recollection of past lives or logic.
The repeated demonstrative pronouns in the Pali so loko so attā (literally, “This is the cosmos, this is the self”) affirm an emphatic and absolute identity: “The cosmos and the self are one and the same”. This phrase has a lexical parallel at Bṛhadāraṇyaka Upaniṣad 4.4.22, which argues for the renunciate life: “What can descendants do for those for whom the self and the cosmos are one and the same” (ayamātmāyaṁ loka). See also the last words of a father to his son at 1.5.17: “You are divinity, you are the sacrifice, you are the cosmos” (tvaṁ brahma tvaṁ yajñas tvaṁ loka).
In this passage the terms attā and loko are reversed, presumably by textual error. It does not affect the meaning. They regard this also as: ‘This is mine, I am this, this is my self.’
mn22:16.1But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They regard form like this: ‘This is not mine, I am not this, this is not my self.’ They also regard feeling … perception … choices … whatever is seen, heard, thought, known, attained, sought, and explored by the mind like this: ‘This is not mine, I am not this, this is not my self.’ And the same for this ground for views: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ They also regard like this: ‘This is not mine, I am not this, this is not my self.’
mn22:17.1Seeing in this way they’re not anxious about what doesn’t exist.”“What does not exist” (asati) is the self.
To be “anxious” (paritassati) is to be caught between desire and fear. It seems to be a word of specifically Buddhist usage, leaning equally on the roots √tras (to tremble in fear) and √tṛṣ (to thirst for or crave).
mn22:18.1When he said this, one of the mendicants asked the Buddha, “Sir, can there be anxiety about what doesn’t exist externally?”By adding “externally” the focus is shifted from the self to “what belongs to the self”, namely possessions. However, the Chinese parallel at MA 200 apparently takes it in reference to the anxiety of an eternalist who hears the Buddha teaching “externally”.
mn22:18.3“There can, mendicant,” said the Buddha. “It’s when someone thinks, ‘Oh, it once was mine but is mine no more. Oh, it could be mine but I do not get it.’ They sorrow and wail and lament, beating their breast and falling into confusion. That’s how there is anxiety about what doesn’t exist externally.”
mn22:19.1“But can there be no anxiety about what doesn’t exist externally?”
mn22:19.2“There can, mendicant,” said the Buddha. “It’s when someone doesn’t think, ‘Oh, it once was mine but is mine no more. Oh, it could be mine but I do not get it.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. That’s how there is no anxiety about what doesn’t exist externally.”
mn22:20.1“But can there be anxiety about what doesn’t exist internally?”
mn22:20.2“There can, mendicant,” said the Buddha. “It’s when someone has such a view: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.The structure of this long compound is revealed at AN10.96, which shows that “views” is not one item on the list, but applies to each item. They think, ‘Whoa, I’m going to be annihilated and destroyed! I won’t even exist any more!’They can only see the extremes: if not eternalism it must be annihilationism. They sorrow and wail and lament, beating their breast and falling into confusion. That’s how there is anxiety about what doesn’t exist internally.”
mn22:21.1“But can there be no anxiety about what doesn’t exist internally?”
mn22:21.2“There can,” said the Buddha. “It’s when someone doesn’t have such a view: ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’ They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. They don’t think, ‘Whoa, I’m going to be annihilated and destroyed! I won’t even exist any more!’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. That’s how there is no anxiety about what doesn’t exist internally.
mn22:22.1Mendicants, it would make sense to be possessive about something that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. But do you see any such possession?”
mn22:22.3“No, sir.”
mn22:22.4“Good, mendicants! I also can’t see any such possession.
mn22:23.1It would make sense to grasp at a theory of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress. But do you see any such theory of self?”
mn22:23.3“No, sir.”
mn22:23.4“Good, mendicants! I also can’t see any such theory of self.
mn22:24.1It would make sense to rely on a view that didn’t give rise to sorrow, lamentation, pain, sadness, and distress. But do you see any such view to rely on?”
mn22:24.3“No, sir.”
mn22:24.4“Good, mendicants! I also can’t see any such view to rely on.
mn22:25.1Mendicants, were a self to exist, would there be the thought, ‘Belonging to my self’?”
mn22:25.2“Yes, sir.”
mn22:25.3“Were what belongs to a self to exist, would there be the thought, ‘My self’?”
mn22:25.4“Yes, sir.”
mn22:25.5“But since a self and what belongs to a self are not actually found, is not the following a totally foolish teaching:“Not actually found” renders saccato thetato anupalabbhamāne. ‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever’?”
mn22:25.8“How could it not, sir? It’s a totally foolish teaching.”
mn22:26.1“What do you think, mendicants?The following question and answer section is quoted verbatim from the Anattalakkhaṇasutta (SN22.59). It appears twice elsewhere in the Majjhima (MN35:15.1, MN109:15.1), in the Vinaya (Khandhaka 1), and about fifty times in the Saṁyutta Nikāya. Is form permanent or impermanent?”
mn22:26.3“Impermanent, sir.”
mn22:26.4“But if it’s impermanent, is it suffering or happiness?”
mn22:26.5“Suffering, sir.”
mn22:26.6“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
mn22:26.8“No, sir.”
mn22:26.9“What do you think, mendicants? Is feeling … perception … choices … consciousness permanent or impermanent?”
mn22:26.14“Impermanent, sir.”
mn22:26.15“But if it’s impermanent, is it suffering or happiness?”
mn22:26.16“Suffering, sir.”
mn22:26.17“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
mn22:26.19“No, sir.”
mn22:27.1“So, mendicants, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
mn22:28.1Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
mn22:29.2They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
mn22:30.1Such a mendicant is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unimpeded’, and also ‘a noble one with banner lowered and burden dropped, detached’.These similes recur at AN5.71 and AN5.72. They reflect ideas of entrapment and freedom.
mn22:31.1And how has a mendicant raised the cross-bar?Ignorance is a “hindrance” (nīvaraṇa), an image that ultimately draws on the Vedic myth of Vṛtra, a giant “constrictor” who trapped the waters (and sometimes cattle and sun) in darkness until it was slain by Indra and the waters released. Removing the bar permits escape from entrapment. At Chāndogya Upaniṣad 2.24.6, it is said that a devoted sacrificer may, at the time of death, pray that the cross-bar blocking entry to the next world be removed. It’s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has lifted the cross-bar.
mn22:32.1And how has a mendicant filled in the moat? It’s when a mendicant has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has filled in the moat.
mn22:33.1And how has a mendicant pulled up the pillar?Likewise, an elephant may be tethered to a pillar (MN125:12.1). The term for “pillar” here (esikā) also serves as a pun for “search” (esanā). Two of the three “searches” (sensual pleasures and continued existence, SN45.161) overlap with two of the three “cravings”. It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has pulled up the pillar.
mn22:34.1And how is a mendicant unimpeded?Giving up the five lower “fetters” (thus becoming a non-returner) makes you “unbarred” (niraggaḷa). This is also the name of a Vedic sacrifice (SN3.9), where it is probably a name for the horse sacrifice, during which the horse is set free to roam for a year. It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future. That’s how a mendicant is unimpeded.
mn22:35.1And how is a mendicant a noble one with with banner lowered and burden dropped, detached?A “banner” is held aloft as a sign of identity.
At SN22.22, the “burden” is said to be the five aggregates, and the burden is put down with the end of craving. It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is a noble one with banner lowered and burden dropped, detached.
mn22:36.1When a mendicant’s mind was freed like this, the gods together with Indra, the Divinity, and the Progenitor, search as they may, will not discover:This expression conveys a deep sense of wonder when faced with a state of meditative consciousness so profound that its “basis” is unknown (AN11.9, SN22.79). The “basis” is that on which consciousness depends, which fuels it and keeps it going. All such dependencies have been uprooted. ‘This is the basis of that realized one’s consciousness.’“Realized one” (tahāgata) usually refers to the Buddha, but sometimes, as here, it applies to any arahant. Why is that? Because even in this very life that realized one is not found, I say.Here “not found” renders ananuvijja, whereas at MN22:25.5 above it is rendered anupalabbhamāna. Both terms refer to the self that is not discovered or discoverable.
mn22:37.1Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and obliteration of an existing being.’This is the annihilationist view, exemplified by Ajita of the hair blanket (DN2:22.1), and referred to above at MN22:20.2.
They misrepresent me as what I am not, and saying what I do not say. In the past, as today, what I describe is suffering and the cessation of suffering.The particle c’eva here has its normal role of slight emphasis in conjunctions, and so this phrase does not mean, “I only teach suffering and the end of suffering”. The point, rather, is that when he speaks of cessation, it is the cessation of suffering, not the cessation of an “existing being”. This being so, if others abuse, attack, harass, and trouble the Realized One, he doesn’t get resentful, bitter, and emotionally exasperated.
mn22:38.1Or if others honor, respect, revere, or venerate him, he doesn’t get thrilled, elated, and emotionally excited.The Buddha teaches a similar equanimity at DN1:5.1. If they praise him, he just thinks, ‘They do such things for me regarding what in the past was completely understood.’Read tattha me “regarding that for me” rather than commentary’s tattha (i)me “regarding that for these [aggregates]”. The latter reading is supported by BJT’s tatrime, but I think this is probably a backreading from the commentary. In the parallel phrase for the monks below, we would expect tattha no, which is in fact attested in the Thai and PTS editions, so I translate “us” accordingly.
mn22:39.1So, mendicants, if others abuse, attack, harass, and trouble you, don’t make yourselves resentful, bitter, and emotionally exasperated. Or if others honor, respect, revere, or venerate you, don’t make yourselves thrilled, elated, and emotionally excited. If they praise you, just think, ‘They do such things for us regarding what in the past was completely understood.’This seems out of place here, for “completely understood” refers to arahantship, yet as a general teaching this should include everyone. In the Chinese parallel at MA 200, after being abused, one reflects that it is due to past deeds, and after being praised, one reflects that it is due to present knowledge and elimination of defilements. Anālayo (Comparative Study, pp. 56–7) suggests that the Pali phrase pubbe pariññātaṁ might be a conflation of these two ideas due to a textual confusion which also left the Pali without a reflection on being abused. While this must remain conjectural, it is a neat explanation for the several doctrinal and textual problems of this passage.
mn22:40.1So, mendicants, give up what isn’t yours.This passage is found in several other suttas such as SN22.33, and applied to the six senses at SN35.101. Giving it up will be for your lasting welfare and happiness.
mn22:41.1And what isn’t yours? Form isn’t yours: give it up. Giving it up will be for your lasting welfare and happiness.
mn22:41.4Feeling … perception … choices … consciousness isn’t yours: give it up. Giving it up will be for your lasting welfare and happiness.
mn22:41.12What do you think, mendicants? Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.
Would you think, ‘This person is carrying us off, burning us, or doing what they want with us’?”
mn22:41.16“No, sir. Why is that? Because to us that’s neither self nor belonging to self.”
mn22:41.19“In the same way, mendicants, give up what isn’t yours. Giving it up will be for your lasting welfare and happiness. And what isn’t yours? Form … feeling … perception … choices … consciousness isn’t yours: give it up. Giving it up will be for your lasting welfare and happiness.
mn22:42.1The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork.Also at SN12.22.
“Stripped of patchwork” (chinnapilotika) because, while the Dhamma has many and varied aspects, they all form a unified whole, not just scraps sewn together. In this teaching thus well-explained, for those mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment, there is no cycle of rebirths to be found. …For the phrase “no cycle of rebirths to be found” (vaṭṭaṁ tesaṁ natthi paññāpanāya), compare DN15:22.4.
mn22:43.1In this teaching thus well-explained, those mendicants who have given up the five lower fetters are all reborn spontaneously. They are extinguished there, and are not liable to return from that world. …The qualifier “all of them” (sabbe te) here and below is not found in similar passages.
mn22:44.1In this teaching thus well-explained, those mendicants who, having given up three fetters, and weakened greed, hate, and delusion, are all once-returners. They come back to this world once only, then make an end of suffering. …
mn22:45.1In this teaching thus well-explained, those mendicants who have ended three fetters are all stream-enterers, not liable to be reborn in the underworld, bound for awakening. …
mn22:46.1In this teaching thus well-explained, those mendicants who are followers of teachings or followers by faith are all are bound for awakening.A “follower of teachings” is someone who accepts the teachings after reflecting on them with wisdom, while a “follower by faith” accepts the teachings due to their confidence in the teacher. They are both considered to be “practicing to realize the fruit of stream-entry” (sotāpattiphalasacchikiriyāya paṭipanno), and, with the maturing of their faculties (SN48.18), will assuredly attain stream-entry in this life (SN25.1).
mn22:47.1The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. In this teaching thus well-explained, those who have a degree of faith and love for me are all bound for heaven.”Saddhāmatta (“a degree of faith”) is to be distinguished from saddhāmattaka (“mere faith”). The former is sufficient for one to progress in the path (MN70:20.1), but with the latter one just gets by (MN65:27.1).
mn22:47.3That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: "Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā"ti. Assosuṁ kho sambahulā bhikkhū: "ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’"ti.
2Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ: "Saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’"ti.
"Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā"ti.
3Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: "mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … maṁsapesūpamā kāmā vuttā bhagavatā … tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo"ti.
4Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: "evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā"ti.
5Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: "ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Assumha kho mayaṁ, bhante: ‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ — tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.
6Atha kho mayaṁ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocumha: ‘saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ — tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti?
7Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Atha kho mayaṁ, bhante, ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: ‘mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … pe … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
8Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Yato kho mayaṁ, bhante, nāsakkhimha ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā"ti.
9Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: "ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi: ‘satthā taṁ, āvuso ariṭṭha, āmantetī’"ti.
"Evaṁ, bhante"ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: "satthā taṁ, āvuso ariṭṭha, āmantetī"ti.
"Evamāvuso"ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ bhagavā etadavoca:
"Saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’"ti?
"Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’"ti.
10"Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā … maṁsapesūpamā kāmā vuttā mayā … tiṇukkūpamā kāmā vuttā mayā … aṅgārakāsūpamā kāmā vuttā mayā … supinakūpamā kāmā vuttā mayā … yācitakūpamā kāmā vuttā mayā … rukkhaphalūpamā kāmā vuttā mayā … asisūnūpamā kāmā vuttā mayā … sattisūlūpamā kāmā vuttā mayā … sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā"ti.
11Atha kho bhagavā bhikkhū āmantesi: "taṁ kiṁ maññatha, bhikkhave, api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye"ti?
"Kiñhi siyā, bhante; no hetaṁ, bhante"ti.
Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: "paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṁ bhikkhū paṭipucchissāmī"ti.
12Atha kho bhagavā bhikkhū āmantesi: "tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī"ti?
"No hetaṁ, bhante. Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … pe … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo"ti.
13"Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.
14Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā … pe … sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.
So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti — netaṁ ṭhānaṁ vijjati.
15Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti — suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti. Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti. Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Duggahitattā, bhikkhave, dhammānaṁ.
16Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. So passeyya mahantaṁ alagaddaṁ. Tamenaṁ bhoge vā naṅguṭṭhe vā gaṇheyya. Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya. So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. Taṁ kissa hetu? Duggahitattā, bhikkhave, alagaddassa.
Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti — suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti. Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti. Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Duggahitattā, bhikkhave, dhammānaṁ.
17Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti — suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti. Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti. Taṁ kissa hetu? Suggahitattā bhikkhave dhammānaṁ.
18Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. So passeyya mahantaṁ alagaddaṁ. Tamenaṁ ajapadena daṇḍena suniggahitaṁ niggaṇheyya. Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya. Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā angapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. Taṁ kissa hetu? Suggahitattā, bhikkhave, alagaddassa.
Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti — suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca. Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti. Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti. Taṁ kissa hetu? Suggahitattā, bhikkhave, dhammānaṁ.
Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha. Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.
19Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya. Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī"ti.
"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
20"Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno. So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. Tassa evamassa: ‘Ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti. Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya. Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: ‘bahukāro kho me ayaṁ kullo; imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo. Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti.
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso evaṁkārī tasmiṁ kulle kiccakārī assā"ti?
21"No hetaṁ, bhante".
"Kathaṁkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: ‘bahukāro kho me ayaṁ kullo; imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo. Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti. Evaṁkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa.
Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya.
Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
22Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṁ diṭṭhiṭṭhānaṁ — so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti — tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.
23Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṁ diṭṭhiṭṭhānaṁ — so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti — tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
So evaṁ samanupassanto asati na paritassatī"ti.
24Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: "siyā nu kho, bhante, bahiddhā asati paritassanā"ti?
"Siyā, bhikkhū"ti — bhagavā avoca. "Idha bhikkhu ekaccassa evaṁ hoti: ‘ahu vata me, taṁ vata me natthi; siyā vata me, taṁ vatāhaṁ na labhāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī"ti.
25"Siyā pana, bhante, bahiddhā asati aparitassanā"ti?
"Siyā, bhikkhū"ti — bhagavā avoca. "Idha bhikkhu ekaccassa na evaṁ hoti: ‘ahu vata me, taṁ vata me natthi; siyā vata me, taṁ vatāhaṁ na labhāmī’ti. So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī"ti.
26"Siyā nu kho, bhante, ajjhattaṁ asati paritassanā"ti?
"Siyā, bhikkhū"ti – bhagavā avoca. "Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. Tassa evaṁ hoti: ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī"ti.
27"Siyā pana, bhante, ajjhattaṁ asati aparitassanā"ti?
"Siyā, bhikkhū"ti bhagavā avoca. "Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. Tassa na evaṁ hoti: ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.
28Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya. Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā"ti?
"No hetaṁ, bhante".
"Sādhu, bhikkhave. Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya.
29Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā"ti?
"No hetaṁ, bhante".
"Sādhu, bhikkhave. Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
30Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā"ti?
"No hetaṁ, bhante".
"Sādhu, bhikkhave. Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā".
31"Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā"ti?
32"Evaṁ, bhante".
33"Attaniye vā, bhikkhave, sati ‘attā me’ti assā"ti?
"Evaṁ, bhante".
34"Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti — nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo"ti?
35"Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo"ti.
36"Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā"ti?
37"Aniccaṁ, bhante".
38"Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti?
39"Dukkhaṁ, bhante".
40"Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ — etaṁ mama, esohamasmi, eso me attā"ti?
41"No hetaṁ, bhante".
42"Taṁ kiṁ maññatha, bhikkhave, vedanā … pe … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā"ti?
43"Aniccaṁ, bhante".
44"Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti?
45"Dukkhaṁ, bhante".
46"Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ — etaṁ mama, esohamasmi, eso me attā"ti?
47"No hetaṁ, bhante".
48"Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti — evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā … pe … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti — evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
49Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati, nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṁkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi.
50Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.
51Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti? Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti.
52Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.
53Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni. Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti.
54Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti.
55Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti: ‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti. Taṁ kissa hetu? Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi.
Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.
Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ. Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.
56Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ. Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti: ‘Yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti. Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.
Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa: ‘Yaṁ kho idaṁ pubbe pariññātaṁ, tatthame evarūpā kārā karīyantī’ti.
57Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Kiñca, bhikkhave, na tumhākaṁ? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha; sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha; sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha; te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti. Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Taṁ kiṁ maññatha, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya.
Api nu tumhākaṁ evamassa: ‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’"ti?
"No hetaṁ, bhante". "Taṁ kissa hetu"? "Na hi no etaṁ, bhante, attā vā attaniyaṁ vā"ti.
"Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṁ? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Vedanā, bhikkhave … pe … saññā, bhikkhave … saṅkhārā, bhikkhave … pe … viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
58Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya.
59Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.
60Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
61Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.
62Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.
63Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā"ti.
64Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.