DN 33 · Reciting in Concert
DN 33 · Saṅgītisutta
So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā. There he stayed in Cunda the smith’s mango grove.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any human at all. The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove. Then they went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any human at all. May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it. That would be for the lasting welfare and happiness of the Mallas of Pāvā.” The Buddha consented in silence.
Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti. Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ: “idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti. Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti. Adhivāsesi kho bhagavā tuṇhībhāvena.
Then, knowing that the Buddha had consented, the Mallas got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying, “Please, sir, come at your convenience.”
Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ: “sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet, he entered the town hall and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he sent them off, “The night is getting late, Vāseṭṭhas. Please go at your convenience.”
Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, vāseṭṭhā, ratti. Yassadāni tumhe kālaṁ maññathā”ti.
“Yes, sir,” replied the Mallas. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving.
“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta, “Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.”
Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi: “vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā. Piṭṭhi me āgilāyati. Tamahaṁ āyamissāmī”ti.
“Yes, sir,” Sāriputta replied.
“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.
Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā. With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
You’d think there was nothing but slaughter going on among the Jain ascetics. And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
Then Sāriputta told the mendicants about these things. He went on to say, “That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
Atha kho āyasmā sāriputto bhikkhū āmantesi: “nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe. Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
And what is that teaching?
Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito; yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. What are the teachings grouped by one?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katamo eko dhammo?
All sentient beings are sustained by food.
Sabbe sattā āhāraṭṭhitikā.
All sentient beings are sustained by conditions.
Sabbe sattā saṅkhāraṭṭhitikā.
These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
There are teachings grouped by two that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by two?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katame dve?
Name and form.
Nāmañca rūpañca.
Ignorance and craving for continued existence.
Avijjā ca bhavataṇhā ca.
Views favoring existence and views favoring nonexistence.
Bhavadiṭṭhi ca vibhavadiṭṭhi ca.
Lack of conscience and prudence.
Ahirikañca anottappañca.
Conscience and prudence.
Hirī ca ottappañca.
Being hard to admonish and having bad friends.
Dovacassatā ca pāpamittatā ca.
Being easy to admonish and having good friends.
Sovacassatā ca kalyāṇamittatā ca.
Skill in offenses and skill in resolving offenses.
Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.
Skill in meditative attainments and skill in emerging from those attainments.
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
Skill in the elements and skill in application of mind.
Dhātukusalatā ca manasikārakusalatā ca.
Skill in the sense fields and skill in dependent origination.
Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.
Skill in what is possible and skill in what is impossible.
Ṭhānakusalatā ca aṭṭhānakusalatā ca.
Integrity and scrupulousness.
Ajjavañca lajjavañca.
Patience and gentleness.
Khanti ca soraccañca.
Camaraderie and hospitality.
Sākhalyañca paṭisanthāro ca.
Harmlessness and purity.
Avihiṁsā ca soceyyañca.
Lack of mindfulness and lack of situational awareness.
Muṭṭhassaccañca asampajaññañca.
Mindfulness and situational awareness.
Sati ca sampajaññañca.
Not guarding the sense doors and eating too much.
Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
Guarding the sense doors and moderation in eating.
Indriyesu guttadvāratā ca bhojane mattaññutā ca.
The power of reflection and the power of development.
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of mindfulness and the power of immersion.
Satibalañca samādhibalañca.
Serenity and discernment.
Samatho ca vipassanā ca.
The basis of serenity and the basis of exertion.
Samathanimittañca paggahanimittañca.
Exertion, and not being scattered.
Paggaho ca avikkhepo ca.
Failure in ethics and failure in view.
Sīlavipatti ca diṭṭhivipatti ca.
Accomplishment in ethics and accomplishment in view.
Sīlasampadā ca diṭṭhisampadā ca.
Purification of ethics and purification of view.
Sīlavisuddhi ca diṭṭhivisuddhi ca.
Purification of view and making an effort in line with that view.
Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.
Inspiration, and making a suitable effort when inspired by inspiring places.
Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.
To never be content with skillful qualities, and to never stop trying.
Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.
Knowledge and freedom.
Vijjā ca vimutti ca.
Knowledge of ending and knowledge of non-arising.
Khayeñāṇaṁ anuppādeñāṇaṁ.
These are the teachings grouped by two that have been rightly explained by the Buddha. You should all recite these in concert.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
There are teachings grouped by three that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by three?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame tayo?
<b>Three unskillful roots:</b> greed, hate, and delusion.
Tīṇi akusalamūlāni— lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
<b>Three skillful roots:</b> contentment, love, and understanding.
Tīṇi kusalamūlāni— alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
<b>Three ways of performing bad conduct:</b> by body, speech, and mind.
Tīṇi duccaritāni— kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.
<b>Three ways of performing good conduct:</b> by body, speech, and mind.
Tīṇi sucaritāni— kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.
<b>Three unskillful thoughts:</b> sensuality, malice, and cruelty.
Tayo akusalavitakkā— kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
<b>Three skillful thoughts:</b> renunciation, good will, and harmlessness.
Tayo kusalavitakkā— nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.
<b>Three unskillful intentions:</b> sensuality, malice, and cruelty.
Tayo akusalasaṅkappā— kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.
<b>Three skillful intentions:</b> renunciation, good will, and harmlessness.
Tayo kusalasaṅkappā— nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.
<b>Three unskillful perceptions:</b> sensuality, malice, and cruelty.
Tisso akusalasaññā— kāmasaññā, byāpādasaññā, vihiṁsāsaññā.
<b>Three skillful perceptions:</b> renunciation, good will, and harmlessness.
Tisso kusalasaññā— nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.
<b>Three unskillful elements:</b> sensuality, malice, and cruelty.
Tisso akusaladhātuyo— kāmadhātu, byāpādadhātu, vihiṁsādhātu.
<b>Three skillful elements:</b> renunciation, good will, and harmlessness.
Tisso kusaladhātuyo— nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.
<b>Another three elements:</b> the sensual realm, the realm of luminous form, and the formless realm.
Aparāpi tisso dhātuyo— kāmadhātu, rūpadhātu, arūpadhātu.
<b>Another three elements:</b> the realm of luminous form, the formless realm, and cessation.
Aparāpi tisso dhātuyo— rūpadhātu, arūpadhātu, nirodhadhātu.
<b>Another three elements:</b> lower, middle, and higher.
Aparāpi tisso dhātuyo— hīnadhātu, majjhimadhātu, paṇītadhātu.
<b>Three cravings:</b> for sensual pleasures, for continued existence, and for nonexistence.
Tisso taṇhā— kāmataṇhā, bhavataṇhā, vibhavataṇhā.
<b>Another three cravings:</b> for the sensual realm, the realm of luminous form, and the formless realm.
Aparāpi tisso taṇhā— kāmataṇhā, rūpataṇhā, arūpataṇhā.
<b>Another three cravings:</b> for the realm of luminous form, and the formless realm, and cessation.
Aparāpi tisso taṇhā— rūpataṇhā, arūpataṇhā, nirodhataṇhā.
<b>Three fetters:</b> substantialist view, doubt, and misapprehension of precepts and observances.
Tīṇi saṁyojanāni— sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
<b>Three defilements:</b> sensuality, desire for continued existence, and ignorance.
Tayo āsavā— kāmāsavo, bhavāsavo, avijjāsavo.
<b>Three realms of existence:</b> sensual, luminous form, and formless.
Tayo bhavā— kāmabhavo, rūpabhavo, arūpabhavo.
<b>Three searches:</b> for sensual pleasures, for continued existence, and for a spiritual path.
Tisso esanā— kāmesanā, bhavesanā, brahmacariyesanā.
<b>Three kinds of discrimination:</b> ‘I’m better’, ‘I’m equal’, and ‘I’m worse’.
Tisso vidhā— seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.
<b>Three periods:</b> past, future, and present.
Tayo addhā— atīto addhā, anāgato addhā, paccuppanno addhā.
<b>Three extremes:</b> substantial reality, the origin of substantial reality, and the cessation of substantial reality.
Tayo antā— sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.
<b>Three feelings:</b> pleasure, pain, and neutral.
Tisso vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
<b>Three forms of suffering:</b> the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.
Tisso dukkhatā— dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.
<b>Three heaps:</b> the heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety.
Tayo rāsī— micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.
<b>Three darknesses:</b> one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.
Tayo tamā— atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.
<b>Three things a Realized One need not hide:</b> The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking: ‘Don’t let others find this out about me!’
Tīṇi tathāgatassa arakkheyyāni— parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya: ‘mā me idaṁ paro aññāsī’ti. Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya: ‘mā me idaṁ paro aññāsī’ti. Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya: ‘mā me idaṁ paro aññāsī’ti.
<b>Three possessions:</b> greed, hate, and delusion.
Tayo kiñcanā— rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.
<b>Three fires:</b> greed, hate, and delusion.
Tayo aggī— rāgaggi, dosaggi, mohaggi.
<b>Another three fires:</b> a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation.
Aparepi tayo aggī— āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
<b>Threefold classification of the physical:</b> visible and resistant, invisible and resistant, and invisible and non-resistant.
Tividhena rūpasaṅgaho— sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.
<b>Three choices:</b> good choices, bad choices, and imperturbable choices.
Tayo saṅkhārā— puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.
<b>Three individuals:</b> a trainee, an adept, and one who is neither a trainee nor an adept.
Tayo puggalā— sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.
<b>Three seniors:</b> a senior by birth, a senior in the teaching, and a senior by convention.
Tayo therā— jātithero, dhammathero, sammutithero.
<b>Three grounds for making merit:</b> giving, ethical conduct, and meditation.
Tīṇi puññakiriyavatthūni— dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.
<b>Three grounds for accusations:</b> what is seen, heard, and suspected.
Tīṇi codanāvatthūni— diṭṭhena, sutena, parisaṅkāya.
<b>Three kinds of sensual rebirth:</b> There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld. This is the first kind of sensual rebirth. There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the gods who love to create. This is the second kind of sensual rebirth. There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the gods who control what is created by others. This is the third kind of sensual rebirth.
Tisso kāmūpapattiyo— santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā kāmūpapatti. Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī. Ayaṁ dutiyā kāmūpapatti. Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī. Ayaṁ tatiyā kāmūpapatti.
<b>Three kinds of pleasant rebirth:</b> There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of the Divinity’s host. This is the first pleasant rebirth. There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. Every so often they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of sublime luminosity. This is the second pleasant rebirth. There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. Since they’re truly content, they experience pleasure. Namely, the gods of universal beauty. This is the third pleasant rebirth.
Tisso sukhūpapattiyo— santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā. Ayaṁ paṭhamā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te kadāci karahaci udānaṁ udānenti: ‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā. Ayaṁ dutiyā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā. Ayaṁ tatiyā sukhūpapatti.
<b>Three kinds of wisdom:</b> the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.
Tisso paññā— sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.
<b>Another three kinds of wisdom:</b> wisdom produced by thought, learning, and meditation.
Aparāpi tisso paññā— cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.
<b>Three weapons:</b> learning, seclusion, and wisdom.
Tīṇāvudhāni— sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.
<b>Three faculties:</b> the faculty of understanding that enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.
Tīṇindriyāni— anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.
<b>Three eyes:</b> the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.
Tīṇi cakkhūni— maṁsacakkhu, dibbacakkhu, paññācakkhu.
<b>Three trainings:</b> in higher ethics, higher mind, and higher wisdom.
Tisso sikkhā— adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
<b>Three kinds of development:</b> the development of physical endurance, the development of the mind, and the development of wisdom.
Tisso bhāvanā— kāyabhāvanā, cittabhāvanā, paññābhāvanā.
<b>Three unsurpassable qualities:</b> unsurpassable seeing, practice, and freedom.
Tīṇi anuttariyāni— dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.
<b>Three kinds of immersion:</b> Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected.
Tayo samādhī— savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.
<b>Another three kinds of immersion:</b> emptiness, signless, and undirected.
Aparepi tayo samādhī— suññato samādhi, animitto samādhi, appaṇihito samādhi.
<b>Three purities:</b> purity of body, speech, and mind.
Tīṇi soceyyāni— kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.
<b>Three kinds of sagacity:</b> sagacity of body, speech, and mind.
Tīṇi moneyyāni— kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.
<b>Three skills:</b> skill in progress, skill in regress, and skill in means.
Tīṇi kosallāni— āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.
<b>Three vanities:</b> the vanity of health, the vanity of youth, and the vanity of life.
Tayo madā— ārogyamado, yobbanamado, jīvitamado.
<b>Three ways of putting something in charge:</b> putting oneself, the world, or the teaching in charge.
Tīṇi ādhipateyyāni— attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.
<b>Three topics of discussion:</b> You might discuss the past: ‘That is how it was in the past.’ You might discuss the future: ‘That is how it will be in the future.’ Or you might discuss the present: ‘This is how it is at present.’
Tīṇi kathāvatthūni— atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ ahosi atītamaddhānan’ti; anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ bhavissati anāgatamaddhānan’ti; etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.
<b>Three knowledges:</b> recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
Tisso vijjā— pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.
<b>Three meditative abidings:</b> the heavenly meditation, the divine meditation, and the noble meditation.
Tayo vihārā— dibbo vihāro, brahmā vihāro, ariyo vihāro.
<b>Three demonstrations:</b> The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.
Tīṇi pāṭihāriyāni— iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
These are the teachings grouped by three that have been rightly explained by the Buddha. You should all recite these in concert.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
There are teachings grouped by four that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by four?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame cattāro?
<b>Four kinds of mindfulness meditation:</b> It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Cattāro satipaṭṭhānā. Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
<b>Four right efforts:</b> A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.
Cattāro sammappadhānā. Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
<b>Four bases of psychic power:</b> A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort.
Cattāro iddhipādā. Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
<b>Four absorptions:</b> A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains 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, they 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, they enter and remain in the third absorption, where they 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, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Cattāri jhānāni. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
<b>Four ways of developing immersion further:</b> There is a way of developing immersion further that leads to blissful meditation in this life. There is a way of developing immersion further that leads to gaining knowledge and vision. There is a way of developing immersion further that leads to mindfulness and awareness. There is a way of developing immersion further that leads to the ending of defilements.
Catasso samādhibhāvanā. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
And what is the way of developing immersion further that leads to blissful meditation in this life? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … fourth absorption. This is the way of developing immersion further that leads to blissful meditation in this life.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ … pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
And what is the way of developing immersion further that leads to gaining knowledge and vision? A mendicant applies their mind to the perception of light, focusing on the perception of day regardless of whether it’s night or day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. This is the way of developing immersion further that leads to gaining knowledge and vision.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati? Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
And what is the way of developing immersion further that leads to mindfulness and awareness? A mendicant knows feelings as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. This is the way of developing immersion further that leads to mindfulness and awareness.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati? Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
And what is the way of developing immersion further that leads to the ending of defilements? A mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such are feelings … perceptions … choices … consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ This is the way of developing immersion further that leads to the ending of defilements.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati? Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati. Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. Iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
<b>Four limitless states:</b> A mendicant meditates 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, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … rejoicing … 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, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Catasso appamaññā. Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
<b>Four formless states:</b> A mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Cattāro āruppā. Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
<b>Four supports:</b> After appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things.
Cattāri apassenāni. Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
<b>Four noble customs:</b> A mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.
Cattāro ariyavaṁsā. Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Furthermore, a mendicant is content with any kind of almsfood …
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Furthermore, a mendicant is content with any kind of lodgings …
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.
Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.