MN68: Naḷakapānasutta - At Naḷakapāna
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn68:1.1So I have heard. At one time the Buddha was staying in the land of the Kosalans near Naḷakapāna in the grove of flame-of-the-forest trees.The Buddha is recorded as visiting this grove in two other discourses, which share a common narrative; both deal with the growth of spiritual qualities (AN10.67, AN10.68).
mn68:2.1Now at that time several very well-known gentlemen had gone forth out of faith from the lay life to homelessness in the Buddha’s name—This makes it sound like they had gone forth recently, which would date this discourse to the early years of the dispensation. The venerables Anuruddha, Bhaddiya, Kimbila, Bhagu, Koṇḍañña, Revata, Ānanda, and other very well-known gentlemen.Pali editions vary a little in the exact monks mentioned.
mn68:3.1Now at that time the Buddha was sitting in the open, surrounded by the mendicant Saṅgha. Then the Buddha spoke to the mendicants about those gentlemen: “Mendicants, those gentlemen who have gone forth out of faith from the lay life to homelessness in my name—I trust they’re satisfied with the spiritual life?”
When this was said, the mendicants kept silent.
mn68:3.5For a second and a third time the Buddha asked the same question. For a third time, the mendicants kept silent.
mn68:4.1Then it occurred to the Buddha, “Why don’t I question just those gentlemen?”Reading te va as in PTS. Here the Buddha switches from addressing the monks as a whole to addressing just Anuruddha and his friends.
Then the Buddha said to Venerable Anuruddha, “Anuruddha and friends, I hope you’re satisfied with the spiritual life?”
mn68:4.5“Indeed, sir, we are satisfied with the spiritual life.”
mn68:5.1“Good, good, Anuruddha and friends! It’s appropriate for gentlemen like yourselves, who have gone forth out of faith from the lay life to homelessness, to be satisfied with the spiritual life. Since you’re blessed with youth, in the prime of life, with pristine black hair, you could have enjoyed sensual pleasures; yet you have gone forth from the lay life to homelessness. But you didn’t go forth to escape a summons by a king or a summons for a bandit, or because you were in debt or in fear, or in order to make a living.Also at SN22.80 and Iti 91. The terms here follow the same sequence as in the Vinaya account of ordination. Generally, ordination should not be given in such cases, but if it is given, those performing it incur an offense of wrong-doing.
Soldiers joined the Sangha to escape military service, so the Buddha said one should not ordain those in service to a king (Khandaka 1 verse 426 - ).
Several rules regarding ordination of criminals were passed, the thrust of which is that wanted outlaws should not be ordained (Khandaka 1 verse 429 - ).
Another man ordained to escape debt (Khandaka 1 verse 434 - 1).
“In fear” (bhayaṭṭa) is the only item that does not straightforwardly correspond to the Vinaya sequence, where instead the ordination of slaves appears at this point (Khandaka 1 verse 435 - ). But a connection is suggested by the verses of the water-carrier Puṇṇikā, who speaks of living “in fear” of her masters’ abuse and beatings.
Seventeen boys ordained as novices to get a nice livelihood (Khandaka 1 verse 437 - ). Rather, didn’t you go forth thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can find an end to this entire mass of suffering’?”
mn68:5.8“Yes, sir.”
mn68:6.1“But, Anuruddha and friends, when a gentleman has gone forth like this, what should he do? Take someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth.This is the first absorption, lacking which the mind is full of hindrances. It appears that here the Buddha is explaining the benefits of absorption to Anuruddha, making this the first of several suttas concerned with Anuruddha’s meditative progress (MN128, AN3.130 , MN31). That’s someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that.
mn68:6.4Take someone who does achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is not occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth. That’s someone who does achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that.
mn68:7.1Is this what you think of me? ‘The Realized One has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.’”Of the seven methods given at MN2:4.1, this omits “seeing”, “restraint”, and “developing”. The Buddha is asking whether his use of the four remaining methods gives the impression he is secretly acting from defilements. It seems to me that this question is speaking to a common tendency among young, idealistic practitioners to expect the teacher to completely transcend worldly activities. But then they see the teacher eating food (like someone desiring taste) or avoiding dangerous situations (like someone worried about their body). When they do such things, it comes from a place of attachment, so it is only natural to wonder if the same applies to the teacher as well. Someone who has experienced, at minimum, the first absorption has known what it is like for the mind to be temporarily free of such attachments, hence would not have such thoughts.
mn68:7.4“No sir, we don’t think of you that way. We think of you this way: ‘The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.’”
mn68:7.10“Good, good, Anuruddha and friends! The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Just as a palm tree with its crown cut off is incapable of further growth, in the same way, the Realized One has given up the defilements so they are unable to arise in the future. That’s why, after appraisal, he uses some things, endures some things, avoids some things, and dispels some things.
mn68:8.1What do you think, Anuruddha and friends? What advantage does the Realized One see in declaring the rebirth of his disciples who have passed away: ‘This one is reborn here, while that one is reborn there’?”At SN44.9 the six ascetic teachers are each said to do this, and the Buddha does it at DN16:2.5.1 = DN18.
This can be seen as a preemptive teaching to Anuruddha, who was to master the clairvoyance that makes such insights possible. The Buddha wants him to know that such abilities should only be used for pure reasons.
mn68:8.4“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”
mn68:9.1“The Realized One does not declare such things for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ Rather, there are gentlemen of faith who are full of sublime joy and gladness. When they hear that, they apply their minds to that end. That is for their lasting welfare and happiness.
mn68:10.1Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that, he was enlightened.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That’s how a monk lives at ease.
mn68:11.1Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a monk lives at ease.
mn68:12.1Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a monk lives at ease.
mn68:13.1Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a monk lives at ease.
mn68:14.1Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, she was enlightened.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That’s how a nun lives at ease.
mn68:15.1Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a nun lives at ease.
mn68:16.1Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a nun lives at ease.
mn68:17.1Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a nun lives at ease.
mn68:18.1Take a layman who hears this: ‘The layman named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That’s how a layman lives at ease.
mn68:19.1Take a layman who hears this: ‘The layman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a layman lives at ease.
mn68:20.1Take a layman who hears this: ‘The layman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a layman lives at ease.
mn68:21.1Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That’s how a laywoman lives at ease.
mn68:22.1Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a laywoman lives at ease.
mn68:23.1Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a laywoman lives at ease.
mn68:24.1So it’s not for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ that the Realized One declares the rebirth of his disciples who have passed away: ‘This one is reborn here, while that one is reborn there.’ Rather, there are gentlemen of faith who are full of joy and gladness. When they hear that, they apply their minds to that end. That is for their lasting welfare and happiness.”
mn68:24.6That is what the Buddha said. Satisfied, Venerable Anuruddha approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kosalesu viharati naḷakapāne palāsavane.
Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā honti — āyasmā ca anuruddho, āyasmā ca bhaddiyo, āyasmā ca kimilo, āyasmā ca bhagu, āyasmā ca koṇḍañño, āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā.
Tena kho pana samayena bhagavā bhikkhusaṁghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: "ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye"ti?
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
2Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: "ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye"ti? Dutiyampi kho te bhikkhū tuṇhī ahesuṁ.
3Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: "ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye"ti? Tatiyampi kho te bhikkhū tuṇhī ahesuṁ.
4Atha kho bhagavato etadahosi: "yannūnāhaṁ te kulaputte puccheyyan"ti.
Atha kho bhagavā āyasmantaṁ anuruddhaṁ āmantesi: "Kacci tumhe, anuruddhā, abhiratā brahmacariye"ti?
"Taggha mayaṁ, bhante, abhiratā brahmacariye"ti.
"Sādhu sādhu, anuruddhā. Etaṁ kho, anuruddhā, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe abhirameyyātha brahmacariye. Yena tumhe, anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṁ pabbajitā. Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṁ pabbajitā, na corābhinītā agārasmā anagāriyaṁ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṁ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṁ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṁ pabbajitā. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti — nanu tumhe, anuruddhā, evaṁ saddhā agārasmā anagāriyaṁ pabbajitā"ti?
5"Evaṁ, bhante".
6"Evaṁ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṁ? Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ pariyādāya tiṭṭhati, byāpādopi cittaṁ pariyādāya tiṭṭhati, thinamiddhampi cittaṁ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṁ pariyādāya tiṭṭhati, vicikicchāpi cittaṁ pariyādāya tiṭṭhati, aratīpi cittaṁ pariyādāya tiṭṭhati, tandīpi cittaṁ pariyādāya tiṭṭhati. Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ.
7Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ na pariyādāya tiṭṭhati, byāpādopi cittaṁ na pariyādāya tiṭṭhati, thinamiddhampi cittaṁ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṁ na pariyādāya tiṭṭhati, vicikicchāpi cittaṁ na pariyādāya tiṭṭhati, aratīpi cittaṁ na pariyādāya tiṭṭhati, tandīpi cittaṁ na pariyādāya tiṭṭhati. Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ.
8Kinti vo, anuruddhā, mayi hoti: ‘ye āsavā saṁkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’"ti?
9"Na kho no, bhante, bhagavati evaṁ hoti: ‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’ti. Evaṁ kho no, bhante, bhagavati hoti: ‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’"ti.
10"Sādhu sādhu, anuruddhā. Tathāgatassa, anuruddhā, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā; evameva kho, anuruddhā, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
11Taṁ kiṁ maññasi, anuruddhā, kaṁ atthavasaṁ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti: ‘asu amutra upapanno; asu amutra upapanno’"ti?
12"Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī"ti.
13"Na kho, anuruddhā, tathāgato janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti. Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāya.
14Idhānuruddhā, bhikkhu suṇāti: ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato — aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
15Idhānuruddhā, bhikkhu suṇāti: ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato — pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … pe … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
16Idhānuruddhā, bhikkhu suṇāti: ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato — tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … pe … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
17Idhānuruddhā, bhikkhu suṇāti: ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato — tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … pe … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
18Idhānuruddhā, bhikkhunī suṇāti: ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā — aññāya saṇṭhahī’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
19Idhānuruddhā, bhikkhunī suṇāti: ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā — pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … pe … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
20Idhānuruddhā, bhikkhunī suṇāti: ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā — tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … pe … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
21Idhānuruddhā, bhikkhunī suṇāti: ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā — tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
22Idhānuruddhā, upāsako suṇāti: ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato — pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.
23Idhānuruddhā, upāsako suṇāti: ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato — tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.
24Idhānuruddhā, upāsako suṇāti: ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato — tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.
25Idhānuruddhā, upāsikā suṇāti: ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā — pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.
26Idhānuruddhā, upāsikā suṇāti: ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā — tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.
27Idhānuruddhā, upāsikā suṇāti: ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā — tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.
28Iti kho, anuruddhā, tathāgato na janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti. Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāyā"ti.
29Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti.
Naḷakapānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.