---
title: "Numbered Discourses: The Sixes · Aṅguttara Nikāya · Chakkanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 7 of 19
url: https://scriptura.si/works/pali-anguttara-nikaya-6/7/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Sixes · Aṅguttara Nikāya · Chakkanipāta, section 7. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-6/7/"
---

# Numbered Discourses: The Sixes · Aṅguttara Nikāya · Chakkanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in sixes: six recollections, six things that are unsurpassable.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 7. About Dhammika · AN 6.43–6.50

Source: https://scriptura.si/works/pali-anguttara-nikaya-6/7/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-6/7/#p-N

[¶0] AN 6.43 · The Giant

> Pali: AN 6.43 · Nāgasutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to the stilt longhouse of Migāra’s mother in the Eastern Monastery for the day’s meditation.”

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.

[¶3] “Yes, sir,” Ānanda replied.

> Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

[¶4] So the Buddha went with Ānanda to the Eastern Monastery. In the late afternoon the Buddha came out of retreat and addressed Ānanda, “Come, Ānanda, let’s go to the eastern gate to bathe.”

> Pali: Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.

[¶5] “Yes, sir,” Ānanda replied. So the Buddha went with Ānanda to the eastern gate to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs.

> Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.

[¶6] Now, at that time King Pasenadi had a giant bull elephant called “White”. It emerged from the eastern gate to the beating and playing of musical instruments.

> Pali: Tena kho pana samayena rañño pasenadissa kosalassa seto nāma nāgo mahātūriyatāḷitavāditena pubbakoṭṭhakā paccuttarati.

[¶7] When people saw it they said, “The royal giant is so handsome! The royal giant is so good-looking! The royal giant is so lovely! The royal giant has such a big body!”

> Pali: Apissu taṁ jano disvā evamāha: “abhirūpo vata bho rañño nāgo; dassanīyo vata bho rañño nāgo; pāsādiko vata, bho, rañño nāgo, kāyupapanno vata bho rañño nāgo”ti.

[¶8] When they said this, Venerable Udāyī said to the Buddha, “Sir, is it only when they see elephants with such a big, formidable body that people say: ‘A giant, such a giant’? Or do they say it when they see any other creatures with big, formidable bodies?”

> Pali: Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: “hatthimeva nu kho, bhante, mahantaṁ brahantaṁ kāyupapannaṁ jano disvā evamāha: ‘nāgo vata bho nāgo’ti, udāhu aññampi kañci mahantaṁ brahantaṁ kāyupapannaṁ jano disvā evamāha: ‘nāgo vata bho nāgo’”ti?

[¶9] “Udāyī, when they see elephants with such a big, formidable body people say: ‘A giant, such a giant!’

> Pali: “Hatthimpi kho, udāyi, mahantaṁ brahantaṁ kāyupapannaṁ jano disvā evamāha: ‘nāgo vata bho nāgo’ti.

[¶10] And also when they see a horse with a big, formidable body …

> Pali: Assampi kho, udāyi, mahantaṁ brahantaṁ …pe…

[¶11] When they see a bull with a big, formidable body …

> Pali: goṇampi kho, udāyi, mahantaṁ brahantaṁ …pe…

[¶12] When they see a serpent with a big, formidable body …

> Pali: uragampi kho, udāyi, mahantaṁ brahantaṁ …pe…

[¶13] When they see a tree with a big, formidable body …

> Pali: rukkhampi kho, udāyi, mahantaṁ brahantaṁ …pe…

[¶14] And when they see a human being with such a big, formidable body people say: ‘A giant, such a giant!’

> Pali: manussampi kho, udāyi, mahantaṁ brahantaṁ kāyupapannaṁ jano disvā evamāha: ‘nāgo vata, bho, nāgo’ti.

[¶15] But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.”

> Pali: Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmī”ti.

[¶16] “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.’ And I celebrate the well-spoken words of the Buddha with these verses:

> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā— api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmīti. Idañca panāhaṁ, bhante, bhagavatā subhāsitaṁ imāhi gāthāhi anumodāmi—

[¶17] Awakened as a human being,
self-tamed and immersed in samādhi,
following the spiritual path,
he loves peace of mind.

> Pali: Manussabhūtaṁ sambuddhaṁ,
attadantaṁ samāhitaṁ;
Iriyamānaṁ brahmapathe,
cittassūpasame rataṁ.

[¶18] Revered by people,
gone beyond all things,
even the gods revere him;
so I’ve heard from the perfected one.

> Pali: Yaṁ manussā namassanti,
sabbadhammāna pāraguṁ;
Devāpi taṁ namassanti,
iti me arahato sutaṁ.

[¶19] He has transcended all fetters
and escaped from entanglements.
Delighting to renounce sensual pleasures,
he’s freed like lustrous gold from stone.

> Pali: Sabbasaṁyojanātītaṁ,
vanā nibbanamāgataṁ;
Kāmehi nekkhammarataṁ,
muttaṁ selāva kañcanaṁ.

[¶20] That giant outshines all,
like the Himalaya beside other mountains.
Of all those named ‘giant’,
he is truly named, supreme.

> Pali: Sabbe accarucī nāgo,
himavāññe siluccaye;
Sabbesaṁ nāganāmānaṁ,
saccanāmo anuttaro.

[¶21] I shall extol the giant for you,
for he does nothing monstrous.
Gentleness and harmlessness
are two feet of the giant.

> Pali: Nāgaṁ vo kittayissāmi,
na hi āguṁ karoti so;
Soraccaṁ avihiṁsā ca,
pādā nāgassa te duve.

[¶22] Fervor and chastity
are his two other feet.
Faith is the giant’s trunk,
and equanimity his white tusks.

> Pali: Tapo ca brahmacariyaṁ,
caraṇā nāgassa tyāpare;
Saddhāhattho mahānāgo,
upekkhāsetadantavā.

[¶23] Mindfulness is his neck, his head is wisdom—
inquiry and thinking about principles.
His belly is the sacred hearth of the Dhamma,
and his tail is seclusion.

> Pali: Sati gīvā siro paññā,
vīmaṁsā dhammacintanā;
Dhammakucchisamātapo,
viveko tassa vāladhi.

[¶24] Practicing absorption, enjoying the breath,
he is serene within.
The giant is serene when walking,
the giant is serene when standing,

> Pali: So jhāyī assāsarato,
ajjhattaṁ susamāhito;
Gacchaṁ samāhito nāgo,
ṭhito nāgo samāhito.

[¶25] the giant is serene when lying down,
and when sitting, the giant is serene.
The giant is restrained everywhere:
this is the accomplishment of the giant.

> Pali: Seyyaṁ samāhito nāgo,
nisinnopi samāhito;
Sabbattha saṁvuto nāgo,
esā nāgassa sampadā.

[¶26] He eats blameless things,
he doesn’t eat blameworthy things.
When he gets food and clothes,
he avoids storing them up.

> Pali: Bhuñjati anavajjāni,
sāvajjāni na bhuñjati;
Ghāsamacchādanaṁ laddhā,
sannidhiṁ parivajjayaṁ.

[¶27] Having severed all bonds,
fetters large and small,
wherever he goes,
he goes without concern.

> Pali: Saṁyojanaṁ aṇuṁ thūlaṁ,
sabbaṁ chetvāna bandhanaṁ;
Yena yeneva gacchati,
anapekkhova gacchati.

[¶28] A white lotus,
fragrant and delightful,
sprouts in water and grows there,
but water does not stick to it.

> Pali: Yathāpi udake jātaṁ,
puṇḍarīkaṁ pavaḍḍhati;
Nupalippati toyena,
sucigandhaṁ manoramaṁ.

[¶29] Just so the Buddha is born in the world,
and lives in the world,
but the world does not stick to him,
as water does not stick to the lotus.

> Pali: Tatheva loke sujāto,
buddho loke viharati;
Nupalippati lokena,
toyena padumaṁ yathā.

[¶30] A great blazing fire
dies down when the fuel runs out.
When the coals have gone out
it’s said to be ‘quenched’.

> Pali: Mahāginīva jalito,
anāhārūpasammati;
Saṅkhāresūpasantesu,
nibbutoti pavuccati.

[¶31] This simile is taught by the discerning
to express the meaning clearly.
Great giants will understand
what the giant taught the giant.

> Pali: Atthassāyaṁ viññāpanī,
upamā viññūhi desitā;
Viññassanti mahānāgā,
nāgaṁ nāgena desitaṁ.

[¶32] Free of greed, free of hate,
free of delusion, undefiled;
the giant, giving up his body,
being undefiled, will be fully quenched.”

> Pali: Vītarāgo vītadoso,
Vītamoho anāsavo;
Sarīraṁ vijahaṁ nāgo,
Parinibbissati anāsavo”ti.

[¶33] > Pali: Paṭhamaṁ.

[¶34] AN 6.44 · With Migasālā

> Pali: AN 6.44 · Migasālāsutta

[¶35] Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat down on the seat spread out.

> Pali: Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

[¶36] Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him, “Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?

> Pali: Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho migasālā upāsikā āyasmantaṁ ānandaṁ etadavoca: “Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ?

[¶37] My father Purāṇa was chaste, set apart, refraining from the vulgar act of sex. When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of joyful gods.

> Pali: Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṁ kāyaṁ upapannoti.

[¶38] But my uncle Isidatta was not chaste; he lived content with his wife. When he passed away the Buddha declared that, since he too was a once-returner, he was reborn in the host of joyful gods.

> Pali: Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti.

[¶39] How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”

> Pali: Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?

[¶40] “You’re right, sister, but that’s how the Buddha declared it.”

> Pali: “Evaṁ kho panetaṁ, bhagini, bhagavatā byākatan”ti.

[¶41] Then Ānanda, after receiving almsfood at Migasālā’s home, rose from his seat and left. Then after the meal, on his return from almsround, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṁ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶42] > Pali: “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca: ‘kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti. Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti. Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? Evaṁ vutte, ahaṁ, bhante, migasālaṁ upāsikaṁ etadavocaṁ: ‘evaṁ kho panetaṁ, bhagini, bhagavatā byākatan’”ti.

[¶43] “Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons? These six individuals are found in the world. What six?

> Pali: “Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe? Chayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. Katame cha?

[¶44] Take a certain individual who is gentle and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

> Pali: Idhānanda, ekacco puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.

[¶45] Take another individual who is gentle and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve listened and learned and penetrated theoretically and found temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

> Pali: Idha panānanda, ekacco puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.

[¶46] Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

> Pali: Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṁ eko hīno eko paṇīto’ti. Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.

[¶47] In this case, the individual who is gentle … and has listened, learned, penetrated theoretically, and found temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One?

> Pali: Tatrānanda, yvāyaṁ puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imaṁ hānanda, puggalaṁ dhammasoto nibbahati, tadantaraṁ ko jāneyya aññatra tathāgatena.

[¶48] So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on individuals.

> Pali: Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.

[¶49] Take another individual who is angry and conceited, and from time to time has greedy thoughts. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

> Pali: Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.

[¶50] Take another individual who is angry and conceited, and from time to time has greedy thoughts. … Because the stream of the teaching carries them along. … When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

> Pali: Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi kataṁ hoti …pe… no hānagāmī.

[¶51] Judgmental people compare them …

> Pali: Tatrānanda, pamāṇikā pamiṇanti …pe…

[¶52] I, or someone like me, may pass judgment on people.

> Pali: yo vā panassa mādiso.

[¶53] Take another individual who is angry and conceited, and from time to time has the impulse to speak inappropriately. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

> Pali: Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi akataṁ hoti …pe… sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.

[¶54] Take another individual who is angry and conceited, and from time to time has the impulse to speak inappropriately. But they’ve listened and learned and penetrated theoretically and found temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

> Pali: Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.

[¶55] Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

> Pali: Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṁ eko hīno, eko paṇīto’ti? Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.

[¶56] In this case, the individual who is angry and conceited, but has listened, learned, penetrated theoretically, and found temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One?

> Pali: Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imaṁ hānanda, puggalaṁ dhammasoto nibbahati. Tadantaraṁ ko jāneyya aññatra tathāgatena.

[¶57] So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on individuals.

> Pali: Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso.

[¶58] Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons? These six individuals are found in the world.

> Pali: Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe. Ime kho, ānanda, cha puggalā santo saṁvijjamānā lokasmiṁ.

[¶59] If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.”

> Pali: Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti.

[¶60] > Pali: Dutiyaṁ.

[¶61] AN 6.45 · Debt

> Pali: AN 6.45 · Iṇasutta

[¶62] “Mendicants, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?”

> Pali: “Dāliddiyaṁ, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti?

[¶63] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶64] “When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?”

> Pali: “Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṁ ādiyati, iṇādānampi, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti?

[¶65] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶66] “When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?”

> Pali: “Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṁ ādiyitvā vaḍḍhiṁ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti?

[¶67] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶68] “When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning. Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?”

> Pali: “Yampi, bhikkhave, daliddo assako anāḷhiko vaḍḍhiṁ paṭissuṇitvā kālābhataṁ vaḍḍhiṁ na deti, codentipi naṁ; codanāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti?

[¶69] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶70] “When a poor person fails to pay after getting a warning, they’re prosecuted. Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?”

> Pali: “Yampi, bhikkhave, daliddo assako anāḷhiko codiyamāno na deti, anucarantipi naṁ; anucariyāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti?

[¶71] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶72] “When a poor person fails to pay after being prosecuted, they’re imprisoned. Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?”

> Pali: “Yampi, bhikkhave, daliddo assako anāḷhiko anucariyamāno na deti, bandhantipi naṁ; bandhanampi, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti?

[¶73] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶74] “So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities is called poor and penniless in the training of the Noble One.

> Pali: “Iti kho, bhikkhave, dāliddiyampi dukkhaṁ lokasmiṁ kāmabhogino, iṇādānampi dukkhaṁ lokasmiṁ kāmabhogino, vaḍḍhipi dukkhā lokasmiṁ kāmabhogino, codanāpi dukkhā lokasmiṁ kāmabhogino, anucariyāpi dukkhā lokasmiṁ kāmabhogino, bandhanampi dukkhaṁ lokasmiṁ kāmabhogino; evamevaṁ kho, bhikkhave, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṁ natthi kusalesu dhammesu, vīriyaṁ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu— ayaṁ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko.

[¶75] Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind. This is how they’re in debt, I say.

> Pali: Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. Idamassa iṇādānasmiṁ vadāmi.

[¶76] In order to conceal the bad things they do by way of body, speech, and mind they harbor corrupt wishes. They wish, plan, speak, and act with the thought: ‘May no one find me out!’ This is how they pay interest, I say.

> Pali: So tassa kāyaduccaritassa paṭicchādanahetu pāpikaṁ icchaṁ paṇidahati. ‘Mā maṁ jaññū’ti icchati, ‘mā maṁ jaññū’ti saṅkappati, ‘mā maṁ jaññū’ti vācaṁ bhāsati, ‘mā maṁ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu …pe… so tassa manoduccaritassa paṭicchādanahetu …pe… ‘mā maṁ jaññū’ti kāyena parakkamati. Idamassa vaḍḍhiyā vadāmi.

[¶77] Good-hearted spiritual companions say this about them: ‘This venerable acts like this, and behaves like that.’ This is how they’re warned, I say.

> Pali: Tamenaṁ pesalā sabrahmacārī evamāhaṁsu: ‘ayañca so āyasmā evaṅkārī evaṁsamācāro’ti. Idamassa codanāya vadāmi.

[¶78] When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts. This is how they’re prosecuted, I say.

> Pali: Tamenaṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti. Idamassa anucariyāya vadāmi.

[¶79] That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm. I don’t see a single prison that’s as grim, as vicious, and such an obstacle to reaching the supreme sanctuary from the yoke as the prison of hell or the animal realm.

> Pali: Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā. Nāhaṁ, bhikkhave, aññaṁ ekabandhanampi samanupassāmi evaṁdāruṇaṁ evaṅkaṭukaṁ evaṁantarāyakaraṁ anuttarassa yogakkhemassa adhigamāya, yathayidaṁ, bhikkhave, nirayabandhanaṁ vā tiracchānayonibandhanaṁ vāti.

[¶80] Poverty is said to be suffering in the world,
and so is being in debt.
A poor person who has fallen into debt
frets even when spending the loan.

> Pali: Dāliddiyaṁ dukkhaṁ loke,
iṇādānañca vuccati;
Daliddo iṇamādāya,
bhuñjamāno vihaññati.

[¶81] And then they’re prosecuted,
or even thrown in jail.
Such imprisonment is true suffering
for someone who prays for pleasure and possessions.

> Pali: Tato anucaranti naṁ,
bandhanampi nigacchati;
Etañhi bandhanaṁ dukkhaṁ,
kāmalābhābhijappinaṁ.

[¶82] In the same way, in the Noble One’s training
whoever has no faith,
no conscience or prudence,
contemplates bad deeds.

> Pali: Tatheva ariyavinaye,
saddhā yassa na vijjati;
Ahirīko anottappī,
pāpakammavinibbayo.

[¶83] After doing bad things
by way of body,
speech, and mind,
they wish, ‘May no one find me out!’

> Pali: Kāyaduccaritaṁ katvā,
vacīduccaritāni ca;
Manoduccaritaṁ katvā,
‘mā maṁ jaññū’ti icchati.

[¶84] Their behavior is creepy
by body, speech, and mind.
They pile up bad deeds
on and on, life after life.

> Pali: So saṁsappati kāyena,
vācāya uda cetasā;
Pāpakammaṁ pavaḍḍhento,
tattha tattha punappunaṁ.

[¶85] That simpleton evildoer,
knowing their own misdeeds,
is a poor person who has fallen into debt,
and frets even when spending the loan.

> Pali: So pāpakammo dummedho,
jānaṁ dukkaṭamattano;
Daliddo iṇamādāya,
bhuñjamāno vihaññati.

[¶86] And when in village or wilderness
they’re prosecuted
by painful mental plans,
which are born of remorse.

> Pali: Tato anucaranti naṁ,
saṅkappā mānasā dukhā;
Gāme vā yadi vāraññe,
yassa vippaṭisārajā.

[¶87] That simpleton evildoer,
knowing their own misdeeds,
goes to one of the animal realms,
or is trapped in hell.

> Pali: So pāpakammo dummedho,
jānaṁ dukkaṭamattano;
Yonimaññataraṁ gantvā,
niraye vāpi bajjhati.

[¶88] Such imprisonment is true suffering,
from which the attentive are released.
With confident heart, they give
with wealth that is properly earned.

> Pali: Etañhi bandhanaṁ dukkhaṁ,
yamhā dhīro pamuccati;
Dhammaladdhehi bhogehi,
dadaṁ cittaṁ pasādayaṁ.

[¶89] That faithful householder of discernment
holds a winning hand on both counts:
welfare and benefit in this life,
and happiness in lives to come.
This is how, for a householder,
merit grows by generosity.

> Pali: Ubhayattha kaṭaggāho,
saddhassa gharamesino;
Diṭṭhadhammahitatthāya,
samparāyasukhāya ca;
Evametaṁ gahaṭṭhānaṁ,
cāgo puññaṁ pavaḍḍhati.

[¶90] In the same way, in the Noble One’s training,
whoever is grounded in faith,
with conscience and prudence,
wise, and ethically restrained,

> Pali: Tatheva ariyavinaye,
saddhā yassa patiṭṭhitā;
Hirīmano ca ottappī,
paññavā sīlasaṁvuto.

[¶91] is said to live happily
in the Noble One’s training.
After gaining pleasure not of the flesh,
they concentrate on equanimity.

> Pali: Eso kho ariyavinaye,
‘sukhajīvī’ti vuccati;
Nirāmisaṁ sukhaṁ laddhā,
upekkhaṁ adhitiṭṭhati.

[¶92] They give up the five hindrances,
constantly energetic,
and enter the absorptions,
unified, alert, and mindful.

> Pali: Pañca nīvaraṇe hitvā,
niccaṁ āraddhavīriyo;
Jhānāni upasampajja,
ekodi nipako sato.

[¶93] Truly knowing in this way
regards the ending of all fetters,
by not grasping in any way,
their mind is rightly freed.

> Pali: Evaṁ ñatvā yathābhūtaṁ,
sabbasaṁyojanakkhaye;
Sabbaso anupādāya,
sammā cittaṁ vimuccati.

[¶94] To that unaffected one, rightly freed
with the end of the fetters of continued existence,
the knowledge comes:
‘My freedom is unshakable.’

> Pali: Tassa sammā vimuttassa,
ñāṇañce hoti tādino;
‘Akuppā me vimuttī’ti,
bhavasaṁyojanakkhaye.

[¶95] This is the ultimate knowledge.
This is the supreme happiness.
Sorrowless, stainless, secure:
this is the highest freedom from debt.”

> Pali: Etaṁ kho paramaṁ ñāṇaṁ,
etaṁ sukhamanuttaraṁ;
Asokaṁ virajaṁ khemaṁ,
etaṁ ānaṇyamuttaman”ti.

[¶96] > Pali: Tatiyaṁ.

[¶97] AN 6.46 · By Mahācunda

> Pali: AN 6.46 · Mahācundasutta

[¶98] So I have heard. At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahācundo cetīsu viharati sayaṁjātiyaṁ. Tatra kho āyasmā mahācundo bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶99] “Reverend,” they replied. Venerable Mahācunda said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṁ. Āyasmā mahācundo etadavoca:

[¶100] “Take a case where mendicants who practice discernment of principles rebuke mendicants who practice absorption: ‘They say, “We practice absorption meditation! We practice absorption meditation!” And they meditate and concentrate and contemplate and ruminate. Why do they practice absorption meditation? In what way do they practice absorption meditation? How do they practice absorption meditation?’ In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

> Pali: “Idhāvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti: ‘ime pana jhāyinomhā, jhāyinomhāti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti. Kimime jhāyanti, kintime jhāyanti, kathaṁ ime jhāyantī’ti? Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.

[¶101] Now, take a case where mendicants who practice absorption meditation rebuke mendicants who practice discernment of principles: ‘They say, “We practice discernment of principles! We practice discernment of principles!” But they’re haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Why do they practice discernment of principles? In what way do they practice discernment of principles? How do they practice discernment of principles?’ In this case the mendicants who practice absorption are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

> Pali: Idha panāvuso, jhāyī bhikkhū dhammayoge bhikkhū apasādenti: ‘ime pana dhammayogamhā, dhammayogamhāti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. Kimime dhammayogā, kintime dhammayogā, kathaṁ ime dhammayogā’ti? Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.

[¶102] Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption. In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

> Pali: Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no jhāyīnaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti. Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.

[¶103] And take a case where mendicants who practice absorption praise only others like them, not mendicants who practice discernment of principles. In this case the mendicants who practice absorption are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

> Pali: Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no dhammayogānaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti. Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.

[¶104] So you should train like this: ‘As mendicants who practice discernment of principles, we will praise mendicants who practice absorption.’ That’s how you should train. Why is that? Because it’s rare to find such incredible individuals in the world who have direct meditative experience of the element free of death.

> Pali: Tasmātihāvuso, evaṁ sikkhitabbaṁ: ‘dhammayogā samānā jhāyīnaṁ bhikkhūnaṁ vaṇṇaṁ bhāsissāmā’ti. Evañhi vo, āvuso, sikkhitabbaṁ. Taṁ kissa hetu? Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ, ye amataṁ dhātuṁ kāyena phusitvā viharanti.

[¶105] So you should train like this: ‘As mendicants who practice absorption, we will praise mendicants who practice discernment of principles.’ That’s how you should train. Why is that? Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.”

> Pali: Tasmātihāvuso, evaṁ sikkhitabbaṁ: ‘jhāyī samānā dhammayogānaṁ bhikkhūnaṁ vaṇṇaṁ bhāsissāmā’ti. Evañhi vo, āvuso, sikkhitabbaṁ. Taṁ kissa hetu? Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ ye gambhīraṁ atthapadaṁ paññāya ativijjha passantī”ti.

[¶106] > Pali: Catutthaṁ.

[¶107] AN 6.47 · Apparent in the Present Life (1st)

> Pali: AN 6.47 · Paṭhamasandiṭṭhikasutta

[¶108] And then the wanderer Moḷiyasīvaka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho moḷiyasīvako paribbājako bhagavantaṁ etadavoca:

[¶109] “Sir, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

> Pali: “‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?

[¶110] “Well then, Sīvaka, I’ll ask you about this in return, and you can answer as you like. What do you think, Sīvaka? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?”

> Pali: “Tena hi, sīvaka, taññevettha paṭipucchāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, sīvaka, santaṁ vā ajjhattaṁ lobhaṁ ‘atthi me ajjhattaṁ lobho’ti pajānāsi, asantaṁ vā ajjhattaṁ lobhaṁ ‘natthi me ajjhattaṁ lobho’ti pajānāsī”ti?

[¶111] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶112] “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

> Pali: “Yaṁ kho tvaṁ, sīvaka, santaṁ vā ajjhattaṁ lobhaṁ ‘atthi me ajjhattaṁ lobho’ti pajānāsi, asantaṁ vā ajjhattaṁ lobhaṁ ‘natthi me ajjhattaṁ lobho’ti pajānāsi— evampi kho, sīvaka, sandiṭṭhiko dhammo hoti …pe….

[¶113] What do you think, Sīvaka? When there’s hate … delusion … greedy ideas … hateful ideas … When there are delusional ideas in you, do you understand ‘I have delusional ideas in me’? And when there are no delusional ideas in you, do you understand ‘I have no delusional ideas in me’?”

> Pali: Taṁ kiṁ maññasi, sīvaka, santaṁ vā ajjhattaṁ dosaṁ …pe… santaṁ vā ajjhattaṁ mohaṁ …pe… santaṁ vā ajjhattaṁ lobhadhammaṁ …pe… santaṁ vā ajjhattaṁ dosadhammaṁ …pe… santaṁ vā ajjhattaṁ mohadhammaṁ ‘atthi me ajjhattaṁ mohadhammo’ti pajānāsi, asantaṁ vā ajjhattaṁ mohadhammaṁ ‘natthi me ajjhattaṁ mohadhammo’ti pajānāsī”ti?

[¶114] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶115] “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

> Pali: “Yaṁ kho tvaṁ, sīvaka, santaṁ vā ajjhattaṁ mohadhammaṁ ‘atthi me ajjhattaṁ mohadhammo’ti pajānāsi, asantaṁ vā ajjhattaṁ mohadhammaṁ ‘natthi me ajjhattaṁ mohadhammo’ti pajānāsi— evaṁ kho, sīvaka, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.

[¶116] “Excellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶117] > Pali: Pañcamaṁ.

[¶118] AN 6.48 · Apparent in the Present Life (2nd)

> Pali: AN 6.48 · Dutiyasandiṭṭhikasutta

[¶119] Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

[¶120] “Worthy Gotama, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

> Pali: “‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?

[¶121] “Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?”

> Pali: “Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, brāhmaṇa, santaṁ vā ajjhattaṁ rāgaṁ ‘atthi me ajjhattaṁ rāgo’ti pajānāsi, asantaṁ vā ajjhattaṁ rāgaṁ ‘natthi me ajjhattaṁ rāgo’ti pajānāsī”ti?

[¶122] “Yes, sir.”

> Pali: “Evaṁ, bho”.

[¶123] “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

> Pali: “Yaṁ kho tvaṁ, brāhmaṇa, santaṁ vā ajjhattaṁ rāgaṁ ‘atthi me ajjhattaṁ rāgo’ti pajānāsi, asantaṁ vā ajjhattaṁ rāgaṁ ‘natthi me ajjhattaṁ rāgo’ti pajānāsi— evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe….

[¶124] What do you think, brahmin? When there’s hate … delusion … corruption that leads to physical deeds … corruption that leads to speech … When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?”

> Pali: Taṁ kiṁ maññasi, brāhmaṇa, santaṁ vā ajjhattaṁ dosaṁ …pe… santaṁ vā ajjhattaṁ mohaṁ …pe… santaṁ vā ajjhattaṁ kāyasandosaṁ …pe… santaṁ vā ajjhattaṁ vacīsandosaṁ …pe… santaṁ vā ajjhattaṁ manosandosaṁ ‘atthi me ajjhattaṁ manosandoso’ti pajānāsi, asantaṁ vā ajjhattaṁ manosandosaṁ ‘natthi me ajjhattaṁ manosandoso’ti pajānāsī”ti?

[¶125] “Yes, sir.”

> Pali: “Evaṁ, bho”.

[¶126] “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

> Pali: “Yaṁ kho tvaṁ, brāhmaṇa, santaṁ vā ajjhattaṁ manosandosaṁ ‘atthi me ajjhattaṁ manosandoso’ti pajānāsi, asantaṁ vā ajjhattaṁ manosandosaṁ ‘natthi me ajjhattaṁ manosandoso’ti pajānāsi— evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.

[¶127] “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶128] > Pali: Chaṭṭhaṁ.

[¶129] AN 6.49 · With Khema

> Pali: AN 6.49 · Khemasutta

[¶130] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶131] Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest. Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha:

> Pali: Tena kho pana samayena āyasmā ca khemo āyasmā ca sumano sāvatthiyaṁ viharanti andhavanasmiṁ. Atha kho āyasmā ca khemo āyasmā ca sumano yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā khemo bhagavantaṁ etadavoca:

[¶132] “Sir, a mendicant who is perfected—with defilements ended, who has 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 is rightly freed through enlightenment—does not think: ‘There is someone better than me, or equal to me, or worse than me.’”

> Pali: “Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa na evaṁ hoti: ‘atthi me seyyoti vā atthi me sadisoti vā atthi me hīnoti vā’”ti.

[¶133] That is what Khema said, and the Teacher concurred. Then Khema, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Idamavocāyasmā khemo. Samanuñño satthā ahosi. Atha kho āyasmā khemo “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶134] And then, not long after Khema had left, Sumana said to the Buddha:

> Pali: Atha kho āyasmā sumano acirapakkante āyasmante kheme bhagavantaṁ etadavoca:

[¶135] “Sir, a mendicant who is perfected—with defilements ended, who has 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 is rightly freed through enlightenment—does not think: ‘There is no one better than me, or equal to me, or worse than me.’”

> Pali: “yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa na evaṁ hoti: ‘natthi me seyyoti vā natthi me sadisoti vā natthi me hīnoti vā’”ti.

[¶136] That is what Sumana said, and the Teacher concurred. Then Sumana, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Idamavocāyasmā sumano. Samanuñño satthā ahosi. Atha kho āyasmā sumano “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶137] Then, not long after Khema and Sumana had left, the Buddha addressed the mendicants: “Mendicants, this is how gentlemen declare enlightenment. The goal is spoken of, but the self is not involved. But it seems that there are some futile men here who declare enlightenment as a joke. Later they will fall into distress.

> Pali: Atha kho bhagavā acirapakkantesu āyasmante ca kheme āyasmante ca sumane bhikkhū āmantesi: “evaṁ kho, bhikkhave, kulaputtā aññaṁ byākaronti. Attho ca vutto attā ca anupanīto. Atha ca pana idhekacce moghapurisā hasamānakā maññe aññaṁ byākaronti. Te pacchā vighātaṁ āpajjantīti.

[¶138] They don’t represent themselves
as being among superiors, inferiors, or equals.
Rebirth is ended, <j>the spiritual journey has been completed.
They live freed from fetters.”

> Pali: Na ussesu na omesu,
Samatte nopanīyare;
Khīṇā jāti vusitaṁ brahmacariyaṁ,
Caranti saṁyojanavippamuttā”ti.

[¶139] > Pali: Sattamaṁ.

[¶140] AN 6.50 · Sense Restraint

> Pali: AN 6.50 · Indriyasaṁvarasutta

[¶141] “Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: “Indriyasaṁvare, bhikkhave, asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.

[¶142] Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

> Pali: Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi na pāripūriṁ gacchati, pheggupi na pāripūriṁ gacchati, sāropi na pāripūriṁ gacchati.

[¶143] In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: Evamevaṁ kho, bhikkhave, indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ …pe… vimuttiñāṇadassanaṁ.

[¶144] When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

> Pali: Indriyasaṁvare, bhikkhave, sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ; sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.

[¶145] Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.

> Pali: Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pāripūriṁ gacchati, pheggupi pāripūriṁ gacchati, sāropi pāripūriṁ gacchati.

[¶146] In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

> Pali: Evamevaṁ kho, bhikkhave, indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ …pe… vimuttiñāṇadassanan”ti.

[¶147] > Pali: Aṭṭhamaṁ.