The Sixes · SN 35.94–35.103

SN 35.94 · Untamed, Unguarded

SN 35.94 · Adantaaguttasutta

At Sāvatthī.

Sāvatthinidānaṁ.

“Mendicants, these six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained. What six?

“Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti. Katame cha?

The field of eye contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.

Cakkhu, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe…

The field of ear contact … nose contact … tongue contact … body contact …

jivhā, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe…

The field of mind contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.

mano, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti.

These six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained.

Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti”.

These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained. What six?

Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā honti. Katame cha?

The field of eye contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.

Cakkhu, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe…

The field of ear contact … nose contact … tongue contact … body contact …

jivhā, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe…

The field of mind contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.

mano, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti.

These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.”

Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā hontī”ti.

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

Idamavoca bhagavā …pe… etadavoca satthā:

“Mendicants, it’s just the six fields of contactthat lead the unrestrained to suffering.Those who understand how to restrain themlive with faith as partner, not festering.

“Saḷeva phassāyatanāni bhikkhavo,Asaṁvuto yattha dukkhaṁ nigacchati;Tesañca ye saṁvaraṇaṁ avedisuṁ,Saddhādutiyā viharantānavassutā.

When you’ve seen pleasant sightsand unpleasant ones, too,dispel all manner of desire for the pleasant,without hating what you don’t like.

Disvāna rūpāni manoramāni,Athopi disvāna amanoramāni;Manorame rāgapathaṁ vinodaye,Na cāppiyaṁ meti manaṁ padosaye.

When you’ve heard sounds both liked and disliked,don’t fall under the thrall of sounds you like,dispel hate for the unliked,and don’t hurt your mind <j>by thinking of what you don’t like.

Saddañca sutvā dubhayaṁ piyāppiyaṁ,Piyamhi sadde na samucchito siyā;Athoppiye dosagataṁ vinodaye,Na cāppiyaṁ meti manaṁ padosaye.

When you’ve smelled a pleasant, fragrant scent,and one that’s foul and unpleasant,dispel aversion for the unpleasant,while not yielding to desire for the pleasant.

Gandhañca ghatvā surabhiṁ manoramaṁ,Athopi ghatvā asuciṁ akantiyaṁ;Akantiyasmiṁ paṭighaṁ vinodaye,Chandānunīto na ca kantiye siyā.

When you’ve enjoyed a sweet, delicious taste,and sometimes those that are bitter,don’t be attached to enjoying sweet tastes,and don’t despise the bitter.

Rasañca bhotvāna asāditañca sāduṁ,Athopi bhotvāna asādumekadā;Sāduṁ rasaṁ nājjhosāya bhuñje,Virodhamāsādusu nopadaṁsaye.

Don’t be intoxicated by a pleasant touch,and don’t tremble at a painful touch.Look with equanimity at the duality <j>of pleasant and painful contacts,without favoring or opposing anything.

Phassena phuṭṭho na sukhena majje,Dukkhena phuṭṭhopi na sampavedhe;Phassadvayaṁ sukhadukkhe upekkhe,Anānuruddho aviruddha kenaci.

People generally let their perceptions proliferate;perceiving and proliferating, they are attracted.Casting aside all mental constructions <j>of the domestic life,wander intent on renunciation.

Papañcasaññā itarītarā narā,Papañcayantā upayanti saññino;Manomayaṁ gehasitañca sabbaṁ,Panujja nekkhammasitaṁ irīyati.

When the mind is well developed like this <j>regarding the six,it doesn’t waver at contacts at all.Mendicants, those who have mastered greed and hatego beyond birth and death.”

Evaṁ mano chassu yadā subhāvito,Phuṭṭhassa cittaṁ na vikampate kvaci;Te rāgadose abhibhuyya bhikkhavo,Bhavattha jātimaraṇassa pāragā”ti.

SN 35.95 · Māluṅkyaputta

SN 35.95 · Mālukyaputtasutta

Then Venerable Māluṅkyaputta went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Well now, Māluṅkyaputta, what are we to say to the young monks, when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?”

“Ettha dāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma. Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti.

“Sir, even though I’m an old man, elderly and senior, may the Buddha please teach me Dhamma in brief! May the Holy One please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”

“Kiñcāpāhaṁ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Desetu me, bhante, bhagavā saṅkhittena dhammaṁ, desetu sugato saṅkhittena dhammaṁ, appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti.

“What do you think, Māluṅkyaputta? Do you have any desire or greed or fondness for sights known by the eye that are unseen, unseen before, and which you neither see nor think might be seen?”

“Taṁ kiṁ maññasi, mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“Do you have any desire or greed or affection for sounds known by the ear …

“Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? “No hetaṁ, bhante”.

smells known by the nose …

“Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? “No hetaṁ, bhante”.

tastes known by the tongue …

“Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? “No hetaṁ, bhante”.

touches known by the body …

“Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? “No hetaṁ, bhante”.

ideas known by the mind that are unknown, unknown before, and which you neither know nor think might be known?”

“Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“In that case, when it comes to things that ought be seen, heard, thought, and known: in the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known. When this is the case, you won’t be ‘by that’. When you’re not ‘by that’, you won’t be ‘in that’. When you’re not ‘in that’, you won’t be in this life or the next or in between the two. Just this is the end of suffering.”

“Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati. Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati; tato tvaṁ, mālukyaputta, na tena. Yato tvaṁ, mālukyaputta, na tena; tato tvaṁ, mālukyaputta, na tattha. Yato tvaṁ, mālukyaputta, na tattha; tato tvaṁ, mālukyaputta, nevidha, na huraṁ, na ubhayamantarena. Esevanto dukkhassā”ti.

“This is how I understand the detailed meaning of the Buddha’s brief statement:

“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi:

‘When you see a sight, mindfulness is lostas you focus on a pleasant feature.Experiencing it with a mind full of desire,you keep clinging to it.

‘Rūpaṁ disvā sati muṭṭhā,Piyaṁ nimittaṁ manasi karoto;Sārattacitto vedeti,Tañca ajjhosa tiṭṭhati.

Many feelings growarising from sights.The mind is damagedby covetousness and cruelty.Heaping up suffering like this,you’re said to be far from extinguishment.

Tassa vaḍḍhanti vedanā,anekā rūpasambhavā;Abhijjhā ca vihesā ca,cittamassūpahaññati;Evaṁ ācinato dukkhaṁ,ārā nibbāna vuccati.

When you hear a sound, mindfulness is lostas you focus on a pleasant feature.Experiencing it with a mind full of desire,you keep clinging to it.

Saddaṁ sutvā sati muṭṭhā,Piyaṁ nimittaṁ manasi karoto;Sārattacitto vedeti,Tañca ajjhosa tiṭṭhati.

Many feelings growarising from sounds.The mind is damagedby covetousness and cruelty.Heaping up suffering like this,you’re said to be far from extinguishment.

Tassa vaḍḍhanti vedanā,anekā saddasambhavā;Abhijjhā ca vihesā ca,cittamassūpahaññati;Evaṁ ācinato dukkhaṁ,ārā nibbāna vuccati.

When you smell an odor, mindfulness is lostas you focus on a pleasant feature.Experiencing it with a mind full of desire,you keep clinging to it.

Gandhaṁ ghatvā sati muṭṭhā,Piyaṁ nimittaṁ manasi karoto;Sārattacitto vedeti,Tañca ajjhosa tiṭṭhati.

Many feelings growarising from smells.The mind is damagedby covetousness and cruelty.Heaping up suffering like this,you’re said to be far from extinguishment.

Tassa vaḍḍhanti vedanā,anekā gandhasambhavā;Abhijjhā ca vihesā ca,cittamassūpahaññati;Evaṁ ācinato dukkhaṁ,ārā nibbāna vuccati.

When you enjoy a taste, mindfulness is lostas you focus on a pleasant feature.Experiencing it with a mind full of desire,you keep clinging to it.

Rasaṁ bhotvā sati muṭṭhā,Piyaṁ nimittaṁ manasi karoto;Sārattacitto vedeti,Tañca ajjhosa tiṭṭhati.

Many feelings growarising from tastes.The mind is damagedby covetousness and cruelty.Heaping up suffering like this,you’re said to be far from extinguishment.

Tassa vaḍḍhanti vedanā,anekā rasasambhavā;Abhijjhā ca vihesā ca,cittamassūpahaññati;Evaṁ ācinato dukkhaṁ,ārā nibbāna vuccati.

When you sense a touch, mindfulness is lostas you focus on a pleasant feature.Experiencing it with a mind full of desire,you keep clinging to it.

Phassaṁ phussa sati muṭṭhā,Piyaṁ nimittaṁ manasi karoto;Sārattacitto vedeti,Tañca ajjhosa tiṭṭhati.

Many feelings growarising from touches.The mind is damagedby covetousness and cruelty.Heaping up suffering like this,you’re said to be far from extinguishment.

Tassa vaḍḍhanti vedanā,anekā phassasambhavā;Abhijjhā ca vihesā ca,cittamassūpahaññati;Evaṁ ācinato dukkhaṁ,ārā nibbāna vuccati.

When you know an idea, mindfulness is lostas you focus on a pleasant feature.Experiencing it with a mind full of desire,you keep clinging to it.

Dhammaṁ ñatvā sati muṭṭhā,Piyaṁ nimittaṁ manasi karoto;Sārattacitto vedeti,Tañca ajjhosa tiṭṭhati.

Many feelings growarising from ideas.The mind is damagedby covetousness and cruelty.Heaping up suffering like this,you’re said to be far from extinguishment.

Tassa vaḍḍhanti vedanā,anekā dhammasambhavā;Abhijjhā ca vihesā ca,cittamassūpahaññati;Evaṁ ācinato dukkhaṁ,ārā nibbāna vuccati.

There’s no desire for sightswhen you see a sight with mindfulness.Experiencing it with a mind free of desire,you don’t keep clinging to it.

Na so rajjati rūpesu,rūpaṁ disvā paṭissato;Virattacitto vedeti,tañca nājjhosa tiṭṭhati.

Even as you see a sightand get familiar with how it feels,you wear away, you don’t heap up:that’s how to live mindfully.Eroding suffering like this,you’re said to be in the presence of extinguishment.

Yathāssa passato rūpaṁ,sevato cāpi vedanaṁ;Khīyati nopacīyati,evaṁ so caratī sato;Evaṁ apacinato dukkhaṁ,santike nibbāna vuccati.

There’s no desire for soundswhen you hear a sound with mindfulness.Experiencing it with a mind free of desire,you don’t keep clinging to it.

Na so rajjati saddesu,saddaṁ sutvā paṭissato;Virattacitto vedeti,tañca nājjhosa tiṭṭhati.

Even as you hear a soundand get familiar with how it feels,you wear away, you don’t heap up:that’s how to live mindfully.Eroding suffering like this,you’re said to be in the presence of extinguishment.

Yathāssa suṇato saddaṁ,sevato cāpi vedanaṁ;Khīyati nopacīyati,evaṁ so caratī sato;Evaṁ apacinato dukkhaṁ,santike nibbāna vuccati.

There’s no desire for odorswhen you smell an odor with mindfulness.Experiencing it with a mind free of desire,you don’t keep clinging to it.

Na so rajjati gandhesu,gandhaṁ ghatvā paṭissato;Virattacitto vedeti,tañca nājjhosa tiṭṭhati.

Even as you smell an odorand get familiar with how it feels,you wear away, you don’t heap up:that’s how to live mindfully.Eroding suffering like this,you’re said to be in the presence of extinguishment.

Yathāssa ghāyato gandhaṁ,sevato cāpi vedanaṁ;Khīyati nopacīyati,evaṁ so caratī sato;Evaṁ apacinato dukkhaṁ,santike nibbāna vuccati.

There’s no desire for tasteswhen you enjoy a taste with mindfulness.Experiencing it with a mind free of desire,you don’t keep clinging to it.

Na so rajjati rasesu,rasaṁ bhotvā paṭissato;Virattacitto vedeti,tañca nājjhosa tiṭṭhati.

Even as you savor a tasteand get familiar with how it feels,you wear away, you don’t heap up:that’s how to live mindfully.Eroding suffering like this,you’re said to be in the presence of extinguishment.

Yathāssa sāyato rasaṁ,sevato cāpi vedanaṁ;Khīyati nopacīyati,evaṁ so caratī sato;Evaṁ apacinato dukkhaṁ,santike nibbāna vuccati.

There’s no desire for toucheswhen you sense a touch with mindfulness.Experiencing it with a mind free of desire,you don’t keep clinging to it.

Na so rajjati phassesu,phassaṁ phussa paṭissato;Virattacitto vedeti,tañca nājjhosa tiṭṭhati.

Even as you sense a touchand get familiar with how it feels,you wear away, you don’t heap up:that’s how to live mindfully.Eroding suffering like this,you’re said to be in the presence of extinguishment.

Yathāssa phusato phassaṁ,sevato cāpi vedanaṁ;Khīyati nopacīyati,evaṁ so caratī sato;Evaṁ apacinato dukkhaṁ,santike nibbāna vuccati.

There’s no desire for ideaswhen you know an idea with mindfulness.Experiencing it with a mind free of desire,you don’t keep clinging to it.

Na so rajjati dhammesu,dhammaṁ ñatvā paṭissato;Virattacitto vedeti,tañca nājjhosa tiṭṭhati.

Even as you know an ideaand get familiar with how it feels,you wear away, you don’t heap up:that’s how to live mindfully.Eroding suffering like this,you’re said to be in the presence of extinguishment.’

Yathāssa jānato dhammaṁ,Sevato cāpi vedanaṁ;Khīyati nopacīyati,Evaṁ so caratī sato;Evaṁ apacinato dukkhaṁ,Santike nibbāna vuccatī’ti.

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.

“Good, good, Māluṅkyaputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this.” And he repeated the verses in full.

“Sādhu sādhu, mālukyaputta. Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi:

“This is how to see the detailed meaning of what I said in brief.”

Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.

And then Venerable Māluṅkyaputta approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

Atha kho āyasmā mālukyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Māluṅkyaputta became one of the perfected.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.

SN 35.96 · Liable to Decline

SN 35.96 · Parihānadhammasutta

“Mendicants, I will teach you who is liable to decline, who is not liable to decline, and the six fields of mastery. Listen …

“Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni. Taṁ suṇātha.

And how is someone liable to decline? When a mendicant sees a sight with their eyes, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Suppose that mendicant tolerates them and doesn’t give them up, dispel them, eliminate them, and obliterate them. They should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

Kathañca, bhikkhave, parihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṁ vuttaṁ bhagavatāti …pe….

Furthermore, when a mendicant hears a sound … smells an odor … tastes a flavor … encounters a touch … knows an idea with their mind, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. If that mendicant tolerates them and doesn’t give them up, dispel them, eliminate them, and obliterate them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ That’s how someone is liable to decline.

Puna caparaṁ, bhikkhave, bhikkhuno jivhāya rasaṁ sāyitvā uppajjanti …pe… puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṁ vuttaṁ bhagavatāti. Evaṁ kho, bhikkhave, parihānadhammo hoti.

And how is someone not liable to decline? When a mendicant sees a sight with their eyes, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Suppose that mendicant doesn’t tolerate them but gives them up, dispels them, eliminates them, and obliterates them. They should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’

Kathañca, bhikkhave, aparihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṁ vuttaṁ bhagavatāti …pe….

Furthermore, when a mendicant hears a sound … smells an odor … tastes a flavor … encounters a touch … knows an idea with their mind, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Suppose that mendicant doesn’t tolerate them but gives them up, dispels them, eliminates them, and obliterates them. They should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ That’s how someone is not liable to decline.

Puna caparaṁ, bhikkhave, bhikkhuno jivhāya rasaṁ sāyitvā uppajjanti …pe… puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṁ vuttaṁ bhagavatāti. Evaṁ kho, bhikkhave, aparihānadhammo hoti.

And what are the six fields of mastery? When a mendicant sees a sight with their eyes, bad, unskillful phenomena don’t arise: memories and thoughts that tighten the fetters. They should understand: ‘This sense field has been mastered. For this is what the Buddha calls a field of mastery.’ … Furthermore, when a mendicant knows an idea with their mind, bad, unskillful phenomena don’t arise: memories and thoughts that tighten the fetters. They should understand: ‘This sense field has been mastered. For this is what the Buddha calls a field of mastery.’ These are the six fields of mastery.”

Katamāni ca, bhikkhave, cha abhibhāyatanāni? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. Veditabbametaṁ, bhikkhave, bhikkhunā: ‘abhibhūtametaṁ āyatanaṁ’. Abhibhāyatanañhetaṁ vuttaṁ bhagavatāti …pe… puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. Veditabbametaṁ, bhikkhave, bhikkhunā: ‘abhibhūtametaṁ āyatanaṁ’. Abhibhāyatanañhetaṁ vuttaṁ bhagavatāti. Imāni vuccanti, bhikkhave, cha abhibhāyatanānī”ti.

SN 35.97 · One Who Lives Negligently

SN 35.97 · Pamādavihārīsutta

“Mendicants, I will teach you who lives negligently and who lives diligently. Listen …

“Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. Taṁ suṇātha.

And how does someone live negligently?

Kathañca, bhikkhave, pamādavihārī hoti?

When you live with the eye faculty unrestrained, your mind becomes polluted when it comes to sights known by the eye. When the mind is polluted, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, you’re reckoned to live negligently.

Cakkhundriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati cakkhuviññeyyesu rūpesu. tassa byāsittacittassa pāmojjaṁ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṁ hoti. Dukkhino cittaṁ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati …pe…

When you live with the ear … nose … tongue … body … mind faculty unrestrained, your mind becomes polluted when it comes to ideas known by the mind. When the mind is polluted, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, you’re reckoned to live negligently.

jivhindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati jivhāviññeyyesu rasesu, tassa byāsittacittassa …pe… pamādavihārītveva saṅkhaṁ gacchati …pe… manindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati manoviññeyyesu dhammesu, tassa byāsittacittassa pāmojjaṁ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṁ hoti. Dukkhino cittaṁ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati.

That’s how someone lives negligently.

Evaṁ kho, bhikkhave, pamādavihārī hoti.

And how does someone live diligently?

Kathañca, bhikkhave, appamādavihārī hoti?

When you live with the eye faculty restrained, your mind doesn’t become polluted when it comes to sights known by the eye. When the mind isn’t polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you’re reckoned to live diligently.

Cakkhundriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati cakkhuviññeyyesu rūpesu, tassa abyāsittacittassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ viharati. Sukhino cittaṁ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati …pe…

When you live with the ear … nose … tongue … body … mind faculty restrained, your mind doesn’t become polluted when it comes to ideas known by the mind. When the mind isn’t polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you’re reckoned to live diligently.

jivhindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati …pe… appamādavihārītveva saṅkhaṁ gacchati. Manindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati, manoviññeyyesu dhammesu, tassa abyāsittacittassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ viharati. Sukhino cittaṁ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati.

That’s how someone lives diligently.”

Evaṁ kho, bhikkhave, appamādavihārī hotī”ti.

SN 35.98 · Restraint

SN 35.98 · Saṁvarasutta

“Mendicants, I will teach you who is restrained and who is unrestrained. Listen …

“Saṁvarañca vo, bhikkhave, desessāmi, asaṁvarañca. Taṁ suṇātha.

And how is someone unrestrained?

Kathañca, bhikkhave, asaṁvaro hoti?

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: ‘parihāyāmi kusalehi dhammehi. Parihānañhetaṁ vuttaṁ bhagavatā’ti …pe…

There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

santi, bhikkhave, jivhāviññeyyā rasā …pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: ‘parihāyāmi kusalehi dhammehi. Parihānañhetaṁ vuttaṁ bhagavatā’ti.

This is how someone is unrestrained.

Evaṁ kho, bhikkhave, asaṁvaro hoti.

And how is someone restrained?

Kathañca, bhikkhave, saṁvaro hoti?

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’

Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: ‘na parihāyāmi kusalehi dhammehi. Aparihānañhetaṁ vuttaṁ bhagavatā’ti …pe…

There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’

santi, bhikkhave, jivhāviññeyyā rasā …pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṁ bhikkhunā: ‘na parihāyāmi kusalehi dhammehi. Aparihānañhetaṁ vuttaṁ bhagavatā’ti.

This is how someone is restrained.”

Evaṁ kho, bhikkhave, saṁvaro hotī”ti.

SN 35.99 · Immersion

SN 35.99 · Samādhisutta

“Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand?

“Samādhiṁ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti?

They truly understand that the eye is impermanent. They truly understand that sights … eye consciousness … eye contact … the pleasant, painful, or neutral feeling that arises dependent on eye contact is impermanent. …

‘Cakkhu aniccan’ti yathābhūtaṁ pajānāti; ‘rūpā aniccā’ti yathābhūtaṁ pajānāti; ‘cakkhuviññāṇaṁ aniccan’ti yathābhūtaṁ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṁ pajānāti. ‘Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti …pe…

They truly understand that the mind is impermanent. They truly understand that ideas … mind consciousness … mind contact … the pleasant, painful, or neutral feeling that arises dependent on mind contact is impermanent.

‘mano aniccan’ti yathābhūtaṁ pajānāti. Dhammā … manoviññāṇaṁ … manosamphasso … ‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti.

Mendicants, develop immersion. A mendicant who has immersion truly understands.”

Samādhiṁ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānātī”ti.

SN 35.100 · Retreat

SN 35.100 · Paṭisallānasutta

“Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand?

“Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti?

They truly understand that the eye is impermanent. They truly understand that sights … eye consciousness … eye contact … the pleasant, painful, or neutral feeling that arises dependent on mind contact is impermanent.

‘Cakkhu aniccan’ti yathābhūtaṁ pajānāti; ‘rūpā aniccā’ti yathābhūtaṁ pajānāti; ‘cakkhuviññāṇaṁ aniccan’ti yathābhūtaṁ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṁ pajānāti …pe… ‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti.

Mendicants, meditate in retreat. A mendicant in retreat truly understands.”

Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānātī”ti.

SN 35.101 · It’s Not Yours (1st)

SN 35.101 · Paṭhamanatumhākasutta

“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours?

“Yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṁ?

The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises dependent on eye contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.

Cakkhu, bhikkhave, na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Rūpā na tumhākaṁ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṁ na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṁ. Taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. …pe…

The ear … nose … tongue … body …

Jivhā na tumhākaṁ. Taṁ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Rasā na tumhākaṁ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Jivhāviññāṇaṁ na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Jivhāsamphasso na tumhākaṁ. Taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe….

The mind isn’t yours: give it up. Giving it up will be for your welfare and happiness. Ideas … Mind consciousness … Mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.

Mano na tumhākaṁ. Taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Dhammā na tumhākaṁ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Manoviññāṇaṁ na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Manosamphasso na tumhākaṁ. Taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.

Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think: ‘This person is carrying us off, burning us, or doing what they want with us’?”

Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya, api nu tumhākaṁ evamassa: ‘amhe jano harati vā ḍahati vā yathāpaccayaṁ vā karotī’”ti?

“No, sir. Why is that? Because to us that’s neither self nor belonging to self.”

“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.

“In the same way, the eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. …

“Evameva kho, bhikkhave, cakkhu na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Rūpā na tumhākaṁ … cakkhuviññāṇaṁ … cakkhusamphasso …pe…

The pleasant, painful, or neutral feeling that arises dependent on mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.”

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.

SN 35.102 · It’s Not Yours (2nd)

SN 35.102 · Dutiyanatumhākasutta

“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours?

“Yaṁ, bhikkhave, na tumhākaṁ taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṁ?

The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. Sights … Eye consciousness … Eye contact …

Cakkhu, bhikkhave, na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Rūpā na tumhākaṁ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṁ na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṁ. Taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati …pe…

The pleasant, painful, or neutral feeling that arises dependent on mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.

Give up what’s not yours. Giving it up will be for your welfare and happiness.”

Yampi, bhikkhave, na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.

SN 35.103 · About Uddaka

SN 35.103 · Udakasutta

“Mendicants, Uddaka son of Rāma used to say:

“Udako sudaṁ, bhikkhave, rāmaputto evaṁ vācaṁ bhāsati:

‘Hereupon, ever the knowledge master!Hereupon, ever the conqueror of all!Hereupon, ever the undugboil’s root was dug out by me!’

‘idaṁ jātu vedagū,idaṁ jātu sabbajī,idaṁ jātu apalikhataṁgaṇḍamūlaṁ palikhaṇin’ti.

Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’

Taṁ kho panetaṁ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṁyeva gaṇḍamūlaṁ ‘palikhataṁ me gaṇḍamūlan’ti bhāsati.

A mendicant might rightly say here:

Idha kho taṁ, bhikkhave, bhikkhu sammā vadamāno vadeyya:

‘Hereupon, ever the knowledge master!Hereupon, ever the conqueror of all!Hereupon, ever the undugboil’s root is dug out!’

‘idaṁ jātu vedagū,idaṁ jātu sabbajī,idaṁ jātu apalikhataṁgaṇḍamūlaṁ palikhaṇin’ti.

And how is someone a knowledge master? It’s when a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape. That’s how a mendicant is a knowledge master.

Kathañca, bhikkhave, vedagū hoti? Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti; evaṁ kho, bhikkhave, bhikkhu vedagū hoti.

And how is a mendicant a conqueror of all? It’s when a mendicant comes to be freed by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape. That’s how a mendicant is a conqueror of all.

Kathañca, bhikkhave, bhikkhu sabbajī hoti? Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti; evaṁ kho, bhikkhave, bhikkhu sabbajī hoti.

And how has a mendicant dug out the undug boil’s root? ‘Boil’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. ‘Boil’s root’ is a term for craving. It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has dug out the undug boil’s root.

Kathañca, bhikkhave, bhikkhuno apalikhataṁ gaṇḍamūlaṁ palikhataṁ hoti? Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ. Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; evaṁ kho, bhikkhave, bhikkhuno apalikhataṁ gaṇḍamūlaṁ palikhataṁ hoti.

Uddaka son of Rāma used to say:

Udako sudaṁ, bhikkhave, rāmaputto evaṁ vācaṁ bhāsati:

‘Hereupon, ever the knowledge master!Hereupon, ever the conqueror of all!Hereupon, ever the undugboil’s root is dug out!’

‘idaṁ jātu vedagū,idaṁ jātu sabbajī,idaṁ jātu apalikhataṁgaṇḍamūlaṁ palikhaṇin’ti.

Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’

Taṁ kho panetaṁ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati; apalikhataṁyeva gaṇḍamūlaṁ ‘palikhataṁ me gaṇḍamūlan’ti bhāsati.

A mendicant might rightly say here:

Idha kho taṁ, bhikkhave, bhikkhu sammā vadamāno vadeyya:

‘Hereupon, ever the knowledge master!Hereupon, ever the conqueror of all!Hereupon, ever the undugboil’s root is dug out!’”

‘idaṁ jātu vedagū,idaṁ jātu sabbajī,idaṁ jātu apalikhataṁgaṇḍamūlaṁ palikhaṇin’ti.