AN 3.61 · Sectarian Tenets
AN 3.61 · Titthāyatanasutta
“Mendicants, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction. What three?
“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi?
There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.
There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of God Almighty’s creation.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti.
There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—has no cause or reason.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti.
Regarding this, I went up to the ascetics and brahmins whose view is that everything an individual person experiences is because of past deeds, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.
Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done. Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.
Regarding this, I went up to the ascetics and brahmins whose view is that everything that an individual person experiences is because of God Almighty’s creation, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of God Almighty’s creation.’
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino— yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’.
Those who believe that God Almighty’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.
Regarding this, I went up to the ascetics and brahmins whose view is that everything that an individual person experiences has no cause or reason, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino— yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”.
Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Ahetuappaccayaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.
These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.
Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.
But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins. What is the Dhamma that I’ve taught?
Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?
‘These are the six elements’: this is the Dhamma I’ve taught …
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
There are these six elements: the elements of earth, water, fire, air, space, and consciousness.
Chayimā, bhikkhave, dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
There are these six fields of contact: eye, ear, nose, tongue, body, and mind contact.
Chayimāni, bhikkhave, phassāyatanāni— cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ.
‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ This is what I said, but why did I say it?
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.
Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati,
Hearing a sound with their ears …
sotena saddaṁ sutvā …
Smelling an odor with their nose …
ghānena gandhaṁ ghāyitvā …
Tasting a flavor with their tongue …
jivhāya rasaṁ sāyitvā …
Encountering a touch with their body …
kāyena phoṭṭhabbaṁ phusitvā …
Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.
manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘“These are the four noble truths”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Supported by the six elements, an embryo is conceived. When it is conceived, there are name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Channaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti; okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.
And what is the noble truth of suffering? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. This is called the noble truth of suffering.
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā. Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
And what is the noble truth of the origin of suffering? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. This is called the noble truth of the origin of suffering.
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.
And what is the noble truth of the cessation of suffering? When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is called the noble truth of the cessation of suffering.
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.
And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’ That’s what I said, and this is why I said it.”
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
Paṭhamaṁ.
AN 3.62 · Perils
AN 3.62 · Bhayasutta
“Mendicants, an unlearned ordinary person speaks of three perils that tear mothers and children apart. What three?
“Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi?
There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the first peril that tears mothers and children apart.
Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. Idaṁ, bhikkhave, paṭhamaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.
Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the second peril that tears mothers and children apart.
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. Idaṁ, bhikkhave, dutiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.
Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the third peril that tears mothers and children apart.
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. Idaṁ, bhikkhave, tatiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.
These are the three perils an unlearned ordinary person speaks of that tear mothers and children apart.
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.
Mendicants, an unlearned ordinary person speaks of three perils that don’t tear mothers and children apart. What three?
Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi?
There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the first peril that doesn’t tear mothers and children apart.
Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. Idaṁ, bhikkhave, paṭhamaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.
Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the second peril that doesn’t tear mothers and children apart.
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. Idaṁ, bhikkhave, dutiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.
Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the third peril that doesn’t tear mothers and children apart.
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. Idaṁ, bhikkhave, tatiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.
These are the three perils an unlearned ordinary person speaks of that don’t tear mothers and children apart.
Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati.
There are three perils that tear mothers and children apart. What three?
Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. Katamāni tīṇi?
The perils of old age, sickness, and death. When a child is growing old, a mother doesn’t get her wish: ‘Let me grow old, may my child not grow old!’ When a mother is growing old, a child doesn’t get their wish: ‘Let me grow old, may my mother not grow old!’
Jarābhayaṁ, byādhibhayaṁ, maraṇabhayanti. Na, bhikkhave, mātā puttaṁ jīramānaṁ evaṁ labhati: ‘ahaṁ jīrāmi, mā me putto jīrī’ti; putto vā pana mātaraṁ jīramānaṁ na evaṁ labhati: ‘ahaṁ jīrāmi, mā me mātā jīrī’ti.
When a child is sick, a mother doesn’t get her wish: ‘Let me be sick, may my child not be sick!’ When a mother is sick, a child doesn’t get their wish: ‘Let me be sick, may my mother not be sick!’
Na, bhikkhave, mātā puttaṁ byādhiyamānaṁ evaṁ labhati: ‘ahaṁ byādhiyāmi, mā me putto byādhiyī’ti; putto vā pana mātaraṁ byādhiyamānaṁ na evaṁ labhati: ‘ahaṁ byādhiyāmi, mā me mātā byādhiyī’ti.
When a child is dying, a mother doesn’t get her wish: ‘Let me die, may my child not die!’ When a mother is dying, a child doesn’t get their wish: ‘Let me die, may my mother not die!’ These are the three perils that tear mothers and children apart.
Na, bhikkhave, mātā puttaṁ mīyamānaṁ evaṁ labhati: ‘ahaṁ mīyāmi, mā me putto mīyī’ti; putto vā pana mātaraṁ mīyamānaṁ na evaṁ labhati: ‘ahaṁ mīyāmi, mā me mātā mīyī’ti. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti.
There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart. What is that path and practice? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”
Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati. Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṁ kho, bhikkhave, maggo ayaṁ paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattatī”ti.
Dutiyaṁ.
AN 3.63 · At Venāgapura
AN 3.63 · Venāgapurasutta
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Venāgapura. The brahmins and householders of Venāgapura heard:
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena venāgapuraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Assosuṁ kho venāgapurikā brāhmaṇagahapatikā:
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:
Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṁ etadavoca:
“It’s incredible, worthy Gotama, it’s amazing, how your faculties are so very clear, and the complexion of your skin is pure and bright. It’s like a golden brown jujube in the autumn, or a ripe palmyra fruit freshly plucked from the stalk, or a pendant of Black Plum River gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and dazzles. In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, sāradaṁ badarapaṇḍuṁ parisuddhaṁ hoti pariyodātaṁ; evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, tālapakkaṁ sampati bandhanā pamuttaṁ parisuddhaṁ hoti pariyodātaṁ; evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.
Surely the worthy Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as: sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double or single fringed—and silk covers studded with gems, as well as silken sheets, wollen carpets, rugs for elephants, horses, or chariots, black antelope hides and woven rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”
Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṁ— āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ, evarūpānaṁ nūna bhavaṁ gotamo uccāsayanamahāsayanānaṁ nikāmalābhī akicchalābhī akasiralābhī”ti.
“Brahmin, these various kinds of high and luxurious bedding are hard for renunciates to find. And even if they do get them, they’re not allowed.
“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṁ— āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ. Dullabhāni tāni pabbajitānaṁ laddhā ca pana na kappanti.
There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty. What three? The heavenly high and luxurious bed, the divine high and luxurious bed, and the noble high and luxurious bed. These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”
Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī. Katamāni tīṇi? Dibbaṁ uccāsayanamahāsayanaṁ, brahmaṁ uccāsayanamahāsayanaṁ, ariyaṁ uccāsayanamahāsayanaṁ. Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
“But what, worthy Gotama, is the heavenly high and luxurious bed?”
“Katamaṁ pana taṁ, bho gotama, dibbaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?
“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from almsround, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and bringing mindfulness to the present. Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When I’m practicing like this, if I walk, at that time my walking is heavenly. When I’m practicing like this, if I stand, at that time my standing is heavenly. When I’m practicing like this, if I sit, at that time my sitting is heavenly. When I’m practicing like this, if I lie down, at that time my lying is heavenly. This is the heavenly high and luxurious bed that I get these days when I want, without trouble or difficulty.”
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi; vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, dibbo me eso tasmiṁ samaye caṅkamo hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi, dibbaṁ me etaṁ tasmiṁ samaye ṭhānaṁ hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto nisīdāmi, dibbaṁ me etaṁ tasmiṁ samaye āsanaṁ hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto seyyaṁ kappemi, dibbaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. Idaṁ kho, brāhmaṇa, dibbaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
“It’s incredible, worthy Gotama, it’s amazing! Who but the worthy Gotama could get such a heavenly high and luxurious bed when he wants, without trouble or difficulty?
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.
But what, worthy Gotama, is the divine high and luxurious bed?”
Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?
“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from almsround, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and bringing mindfulness to the present. I meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When I’m practicing like this, if I walk, at that time my walking is divine. … my standing is divine. … my sitting is divine. When I’m practicing like this, if I lie down, at that time my lying is divine. This is the divine high and luxurious bed that I get these days when I want, without trouble or difficulty.”
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharāmi. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, brahmā me eso tasmiṁ samaye caṅkamo hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… nisīdāmi …pe… seyyaṁ kappemi, brahmaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. Idaṁ kho, brāhmaṇa, brahmaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
“It’s incredible, worthy Gotama, it’s amazing! Who but the worthy Gotama could get such a divine high and luxurious bed when he wants, without trouble or difficulty?
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.
But what, worthy Gotama, is the noble high and luxurious bed?”
Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?
“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from almsround, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and bringing mindfulness to the present. I know this: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’ When I’m practicing like this, if I walk, at that time my walking is noble. … my standing is noble. … my sitting is noble. When I’m practicing like this, if I lie down, at that time my lying is noble. This is the noble high and luxurious bed that I get these days when I want, without trouble or difficulty.”
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So evaṁ jānāmi: ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… nisīdāmi …pe… seyyaṁ kappemi, ariyaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. Idaṁ kho, brāhmaṇa, ariyaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
“It’s incredible, worthy Gotama, it’s amazing! Who but the worthy Gotama could get such a noble high and luxurious bed when he wants, without trouble or difficulty?
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.
Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
Tatiyaṁ.