SN 41.1 · The Fetter
SN 41.1 · Saṁyojanasutta
At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them:
Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
“Reverends, the ‘fetter’ and the ‘things that tighten the fetters’: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?
Some senior mendicants answered like this: “Reverends, the ‘fetter’ and the ‘things that tighten the fetters’: these things differ in both meaning and phrasing.”
Tatrekaccehi therehi bhikkhūhi evaṁ byākataṁ hoti: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti.
But some senior mendicants answered like this: “Reverends, the ‘fetter’ and the ‘things that tighten the fetters’ mean the same thing; they differ only in the phrasing.”
Ekaccehi therehi bhikkhūhi evaṁ byākataṁ hoti: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.
Now at that time the householder Citta had arrived at Migapathaka on some business. He heard about what those senior mendicants were discussing.
Tena kho pana samayena citto gahapati migapathakaṁ anuppatto hoti kenacideva karaṇīyena. Assosi kho citto gahapati sambahulānaṁ kira therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? Tatrekaccehi therehi bhikkhūhi evaṁ byākataṁ: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti. Ekaccehi therehi bhikkhūhi evaṁ byākataṁ: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.
So he went up to them, bowed, sat down to one side, and said to them, “Sirs, I heard that you were discussing whether the ‘fetter’ and the ‘things that tighten the fetters’ differ in both meaning and phrasing, or whether they mean the same thing, and differ only in the phrasing.”
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: “sutaṁ metaṁ, bhante, sambahulānaṁ kira therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? Ekaccehi therehi bhikkhūhi evaṁ byākataṁ: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti. Ekaccehi therehi bhikkhūhi evaṁ byākataṁ “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.
“That’s right, householder.”
“Evaṁ, gahapatī”ti.
“Sirs, the ‘fetter’ and the ‘things that tighten the fetters’: these things differ in both meaning and phrasing.
“‘Saṁyojanan’ti vā, bhante, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā ca.
Well then, sirs, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.
Tena hi, bhante, upamaṁ vo karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”
Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. Yo nu kho evaṁ vadeyya: ‘kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, odāto balībaddo kāḷassa balībaddassa saṁyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?
“No, householder. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.”
“No hetaṁ, gahapati. Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, napi odāto balībaddo kāḷassa balībaddassa saṁyojanaṁ; yena kho te ekena dāmena vā yottena vā saṁyuttā taṁ tattha saṁyojanan”ti.
“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them.
“Evameva kho, bhante, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.”
Na sotaṁ saddānaṁ … na ghānaṁ gandhānaṁ … na jivhā rasānaṁ … na kāyo phoṭṭhabbānaṁ saṁyojanaṁ, na phoṭṭhabbā kāyassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. Na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanan”ti.
“You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.”
“Lābhā te, gahapati, suladdhaṁ te, gahapati, yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.
Paṭhamaṁ.
SN 41.2 · With Isidatta (1st)
SN 41.2 · Paṭhamaisidattasutta
At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.
Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane.
Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Sirs, would the senior monks please accept tomorrow’s meal from me?”
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: “adhivāsentu me, bhante, therā svātanāya bhattan”ti.
They consented with silence. Knowing that the senior mendicants had consented, Citta rose from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.
Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.
Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu.
Then Citta went up to them, bowed, sat down to one side, and asked the senior venerable, “Honorable Senior, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?”
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ theraṁ etadavoca: “‘dhātunānattaṁ, dhātunānattan’ti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti?
When he said this, the senior venerable kept silent.
Evaṁ vutte, āyasmā thero tuṇhī ahosi.
For a second time …
Dutiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca: “‘dhātunānattaṁ, dhātunānattan’ti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti? Dutiyampi kho āyasmā thero tuṇhī ahosi.
And for a third time, Citta asked him, “Honorable Senior, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?”
Tatiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca: “‘dhātunānattaṁ, dhātunānattan’ti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti?
And a second time and a third time the senior venerable kept silent.
Tatiyampi kho āyasmā thero tuṇhī ahosi.
Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the senior venerable, “Honorable Senior, may I answer Citta’s question?”
Tena kho pana samayena āyasmā isidatto tasmiṁ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṁ theraṁ etadavoca: “byākaromahaṁ, bhante thera, cittassa gahapatino etaṁ pañhan”ti?
“Answer it, Reverend Isidatta.”
“Byākarohi tvaṁ, āvuso isidatta, cittassa gahapatino etaṁ pañhan”ti.
“Householder, is this your question: ‘They speak of “the diversity of elements”. In what way did the Buddha speak of the diversity of elements?’”
“Evañhi tvaṁ, gahapati, pucchasi: ‘dhātunānattaṁ, dhātunānattanti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṁ, vuttaṁ bhagavatā’”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“This is the diversity of elements spoken of by the Buddha.
“Idaṁ kho, gahapati, dhātunānattaṁ vuttaṁ bhagavatā—
The eye element, the sights element, the eye consciousness element …
cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu …pe…
The mind element, the idea element, the mind consciousness element.
manodhātu, dhammadhātu, manoviññāṇadhātu.
This is how the Buddha spoke of the diversity of elements.”
Ettāvatā kho, gahapati, dhātunānattaṁ vuttaṁ bhagavatā”ti.
Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they rose from their seats and left.
Atha kho citto gahapati āyasmato isidattassa bhāsitaṁ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu.
Then the senior venerable said to Venerable Isidatta, “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t. So when a similar question comes up, you should also answer it as you feel inspired.”
Atha kho āyasmā thero āyasmantaṁ isidattaṁ etadavoca: “sādhu kho taṁ, āvuso isidatta, eso pañho paṭibhāsi, neso pañho maṁ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā”ti.
Dutiyaṁ.
SN 41.3 · With Isidatta (2nd)
SN 41.3 · Dutiyaisidattasutta
At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.
Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane.
Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Sirs, would the senior monks please accept tomorrow’s meal from me?”
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: “adhivāsentu me, bhante, therā svātanāya bhattan”ti.
They consented with silence. Then, knowing that the senior mendicants had consented, Citta rose from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.
Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.
Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu.
So he went up to them, bowed, sat down to one side, and said to the senior venerable:
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ theraṁ etadavoca:
“Honorable Senior, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in ‘The Divine Net’. When what exists do these views come to be? When what doesn’t exist do these views not come to be?”
“yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti: ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti?
When he said this, the senior venerable kept silent.
Evaṁ vutte, āyasmā thero tuṇhī ahosi.
For a second time …
Dutiyampi kho citto gahapati …pe…
And for a third time, Citta said to him:
tatiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca:
“Honorable Senior, there are many different views that arise in the world. … When what exists do these views come to be? When what doesn’t exist do these views not come to be?”
“yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti— sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti?
And a second time and a third time the senior venerable kept silent.
Tatiyampi kho āyasmā thero tuṇhī ahosi.
Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the senior venerable, “Honorable Senior, may I answer Citta’s question?”
Tena kho pana samayena āyasmā isidatto tasmiṁ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṁ theraṁ etadavoca: “byākaromahaṁ, bhante thera, cittassa gahapatino etaṁ pañhan”ti?
“Answer it, Reverend Isidatta.”
“Byākarohi tvaṁ, āvuso isidatta, cittassa gahapatino etaṁ pañhan”ti.
“Householder, is this your question: ‘There are many different views that arise in the world … When what exists do these views come to be? When what doesn’t exist do these views not come to be?’” “Yes, sir.”
“Evañhi tvaṁ, gahapati, pucchasi: ‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti— sassato lokoti vā …pe…; imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī’”ti? “Evaṁ, bhante”.
“Householder, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in ‘The Divine Net’.
“Yā imā, gahapati, anekavihitā diṭṭhiyo loke uppajjanti: ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni;
These views come to be when substantialist view exists. When substantialist view does not exist they do not come to be.”
imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’”ti.
“But sir, how does substantialist view come about?”
“Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti?
“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.
“Idha, gahapati, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ attato samanupassati …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
That’s how substantialist view comes about.”
Evaṁ kho, gahapati, sakkāyadiṭṭhi hotī”ti.
“But sir, how does substantialist view not come about?”
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.
“Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.
That’s how substantialist view does not come about.”
Evaṁ kho, gahapati, sakkāyadiṭṭhi na hotī”ti.
“Sir, where has Master Isidatta come from?”
“Kuto, bhante, ayyo isidatto āgacchatī”ti?
“I come from Avanti, householder.”
“Avantiyā kho, gahapati, āgacchāmī”ti.
“Sir, there’s a friend of mine named Isidatta who I’ve never met. He’s gone forth from a good family in Avanti. Have you met him?”
“Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṁ adiṭṭhasahāyo pabbajito? Diṭṭho so āyasmatā”ti?
“Yes, householder.”
“Evaṁ, gahapatī”ti.
“Sir, where is that venerable now staying?” When he said this, Isidatta kept silent.
“Kahaṁ nu kho so, bhante, āyasmā etarahi viharatī”ti? Evaṁ vutte, āyasmā isidatto tuṇhī ahosi.
“Sir, are you that Isidatta?”
“Ayyo no, bhante, isidatto”ti?
“Yes, householder.”
“Evaṁ, gahapatī”ti.
“Sir, I hope Master Isidatta is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I’ll make sure that Master Isidatta is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”
“Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe. Ramaṇīyaṁ ambāṭakavanaṁ. Ahaṁ ayyassa isidattassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
“That’s nice of you to say, householder.”
“Kalyāṇaṁ vuccati, gahapatī”ti.
Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they rose from their seats and left.
Atha kho citto gahapati āyasmato isidattassa bhāsitaṁ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu.
Then the senior venerable said to Venerable Isidatta, “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t. So when a similar question comes up, you should also answer it as you feel inspired.”
Atha kho āyasmā thero āyasmantaṁ isidattaṁ etadavoca: “sādhu kho taṁ, āvuso isidatta, eso pañho paṭibhāsi. Neso pañho maṁ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā”ti.
But Isidatta set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return.
Atha kho āyasmā isidatto senāsanaṁ saṁsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṁ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti.
Tatiyaṁ.
SN 41.4 · Mahaka’s Demonstration
SN 41.4 · Mahakapāṭihāriyasutta
At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.
Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane.
Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Sirs, would the senior monks please accept tomorrow’s meal from me in my milkshed?”
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: “adhivāsentu me, bhante, therā svātanāya gokule bhattan”ti.
They consented with silence. Then, knowing that the senior mendicants had consented, Citta rose from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.
Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s milkshed, and sat down on the seats spread out.
Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatino gokulaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu.
Then Citta served and satisfied the senior mendicants with his own hands with delicious milk-rice made with ghee. When the senior mendicants had eaten and washed their hands and bowls, they rose from their seats and left. Citta instructed that the leftovers of the food be distributed, then followed behind the senior mendicants.
Atha kho citto gahapati there bhikkhū paṇītena sappipāyāsena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu. Cittopi kho gahapati “sesakaṁ vissajjethā”ti vatvā there bhikkhū piṭṭhito piṭṭhito anubandhi.
Now at that time it was boiling hot. And those senior mendicants walked along as if their bodies were melting, as happens after a meal.
Tena kho pana samayena uṇhaṁ hoti kuthitaṁ; te ca therā bhikkhū paveliyamānena maññe kāyena gacchanti, yathā taṁ bhojanaṁ bhuttāvino.
Now at that time Venerable Mahaka was the most junior mendicant in that Saṅgha. Then Venerable Mahaka said to the senior venerable, “Wouldn’t it be nice, Honorable Senior, if a cool wind blew, a cloud canopy formed, and a gentle rain drizzled down?”
Tena kho pana samayena āyasmā mahako tasmiṁ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā mahako āyasmantaṁ theraṁ etadavoca: “sādhu khvassa, bhante thera, sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṁ phusāyeyyā”ti.
“It would indeed be nice, Reverend Mahaka.” Then Mahaka used his psychic power to will that a cool wind would blow, a cloud canopy would form, and a gentle rain would drizzle down.
“Sādhu khvassa, āvuso mahaka, yaṁ sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṁ phusāyeyyā”ti. Atha kho āyasmā mahako tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhari yathā sītako ca vāto vāyi, abbhasampilāpo ca assa, devo ca ekamekaṁ phusi.
Then Citta thought, “The most junior mendicant in this Saṅgha has such psychic power!”
Atha kho cittassa gahapatino etadahosi: “yo kho imasmiṁ bhikkhusaṅghe sabbanavako bhikkhu tassāyaṁ evarūpo iddhānubhāvo”ti.
When they reached the monastery, Mahaka said to the senior venerable, “Honorable Senior, is that sufficient?”
Atha kho āyasmā mahako ārāmaṁ sampāpuṇitvā āyasmantaṁ theraṁ etadavoca: “alamettāvatā, bhante therā”ti?
“That’s sufficient, Reverend Mahaka, you’ve done enough and offered enough.” Then the senior mendicants entered their dwellings, and Mahaka entered his own dwelling.
“Alamettāvatā, āvuso mahaka. Katamettāvatā, āvuso mahaka. Pūjitamettāvatā, āvuso mahakā”ti. Atha kho therā bhikkhū yathāvihāraṁ agamaṁsu. Āyasmāpi mahako sakaṁ vihāraṁ agamāsi.
Then Citta went up to Mahaka, bowed, sat down to one side, and said to him, “Sir, please show me a superhuman demonstration of psychic power.”
Atha kho citto gahapati yenāyasmā mahako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahakaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ mahakaṁ etadavoca: “sādhu me, bhante, ayyo mahako uttari manussadhammaṁ iddhipāṭihāriyaṁ dassetū”ti.
“Well, then, householder, place your upper robe on the porch and spread a handful of grass on it.”
“Tena hi tvaṁ, gahapati, ālinde uttarāsaṅgaṁ paññapetvā tiṇakalāpaṁ okāsehī”ti.
“Yes, sir,” replied Citta, and did as he was asked.
“Evaṁ, bhante”ti kho citto gahapati āyasmato mahakassa paṭissutvā ālinde uttarāsaṅgaṁ paññapetvā tiṇakalāpaṁ okāsesi.
Mahaka entered his dwelling and latched the door. Then he used his psychic power to will that a flame shoot out through the keyhole and the chink in the door-panel, and it burned up the grass but not the upper robe. Then Citta shook out his upper robe and stood to one side, shocked and awestruck.
Atha kho āyasmā mahako vihāraṁ pavisitvā sūcighaṭikaṁ datvā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhari yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṁ na jhāpesi. Atha kho citto gahapati uttarāsaṅgaṁ papphoṭetvā saṁviggo lomahaṭṭhajāto ekamantaṁ aṭṭhāsi.
Mahaka left his dwelling and said to Citta, “Is that sufficient, householder?”
Atha kho āyasmā mahako vihārā nikkhamitvā cittaṁ gahapatiṁ etadavoca: “alamettāvatā, gahapatī”ti?
“That’s sufficient, sir, you’ve done enough and offered enough. I hope Master Mahaka is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I’ll make sure that Master Mahaka is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”
“Alamettāvatā, bhante mahaka. Katamettāvatā, bhante, mahaka. Pūjitamettāvatā, bhante mahaka. Abhiramatu, bhante, ayyo mahako macchikāsaṇḍe. Ramaṇīyaṁ ambāṭakavanaṁ. Ahaṁ ayyassa mahakassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
“That’s nice of you to say, householder.”
“Kalyāṇaṁ vuccati, gahapatī”ti.
But Mahaka set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return.
Atha kho āyasmā mahako senāsanaṁ saṁsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṁ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi; na puna paccāgacchīti.
Catutthaṁ.
SN 41.5 · With Kāmabhū (1st)
SN 41.5 · Paṭhamakāmabhūsutta
At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove.
Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane.
Then Citta the householder went up to Venerable Kāmabhū, bowed, and sat down to one side. Kāmabhū said to him, “Householder, there is this saying:
Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā āyasmantaṁ kāmabhuṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā kāmabhū etadavoca: “Vuttamidaṁ, gahapati:
‘With faultless parts and white canopy,the one-spoked chariot rolls on.See it come, untroubled,with stream cut, unbound.’
‘Nelaṅgo setapacchādo,ekāro vattatī ratho;Anīghaṁ passa āyantaṁ,chinnasotaṁ abandhanan’ti.
How should we see the detailed meaning of this brief statement?”
Imassa nu kho, gahapati, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?
“Sir, was this spoken by the Buddha?”
“Kiṁ nu kho etaṁ, bhante, bhagavatā bhāsitan”ti?
“Yes, householder.”
“Evaṁ, gahapatī”ti.
“Well then, sir, please wait a while as I consider the meaning of this.” Then after staying silent for a while, Citta said to Kāmabhū:
“Tena hi, bhante, muhuttaṁ āgamehi yāvassa atthaṁ pekkhāmī”ti. Atha kho citto gahapati muhuttaṁ tuṇhī hutvā āyasmantaṁ kāmabhuṁ etadavoca:
“Sir, ‘faultless parts’ is a term for ethics.
“‘Nelaṅgan’ti kho, bhante, sīlānametaṁ adhivacanaṁ.
‘White canopy’ is a term for freedom.
‘Setapacchādo’ti kho, bhante, vimuttiyā etaṁ adhivacanaṁ.
‘One spoke’ is a term for mindfulness.
‘Ekāro’ti kho, bhante, satiyā etaṁ adhivacanaṁ.
‘Rolls on’ is a term for going forward and coming back.
‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṁ adhivacanaṁ.
‘Chariot’ 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.
‘Ratho’ti kho, bhante, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa.
Greed, hate, and delusion are troubles. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. That’s why a mendicant who has ended the defilements is called ‘untroubled’.
Rāgo kho, bhante, nīgho, doso nīgho, moho nīgho. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘anīgho’ti vuccati.
‘The one who comes’ is a term for the perfected one.
‘Āyantan’ti kho, bhante, arahato etaṁ adhivacanaṁ.
‘Stream’ is a term for craving. A mendicant who has ended the defilements has given this up, cut it off at the root, made it like a palm stump, and obliterated it, so it’s unable to arise in the future. That’s why a mendicant who has ended the defilements is said to have ‘cut the stream’.
‘Soto’ti kho, bhante, taṇhāyetaṁ adhivacanaṁ. Sā khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘chinnasoto’ti vuccati.
Greed, hate, and delusion are bonds. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. That’s why a mendicant who has ended the defilements is called ‘unbound’.
Rāgo kho, bhante, bandhanaṁ, doso bandhanaṁ, moho bandhanaṁ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘abandhano’ti vuccati.
So, sir, that’s how I understand the detailed meaning of what the Buddha said in brief:
Iti kho, bhante, yaṁ taṁ bhagavatā vuttaṁ:
‘With faultless parts and white canopy,the one-spoked chariot rolls on.See it come, untroubled,with stream cut, unbound.’”
‘Nelaṅgo setapacchādo,ekāro vattatī ratho;Anīghaṁ passa āyantaṁ,chinnasotaṁ abandhanan’ti.
Imassa kho, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.
“You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.”
“Lābhā te, gahapati, suladdhaṁ te, gahapati. Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.
Pañcamaṁ.
SN 41.6 · With Kāmabhū (2nd)
SN 41.6 · Dutiyakāmabhūsutta
At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Kāmabhū, sat down to one side, and said to him:
Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ kāmabhuṁ etadavoca:
“Sir, how many processes are there?”
“kati nu kho, bhante, saṅkhārā”ti?
“Householder, there are three processes. The physical process, the verbal process, and the mental process.”
“Tayo kho, gahapati, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.
Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:
“Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi:
“But sir, what is the physical process? What’s the verbal process? What’s the mental process?”
“katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?
“Breathing is a physical process. Placing the mind and keeping it connected are a verbal process. Perception and feeling are a mental process.”
“Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.
Saying “Good, sir,” he asked another question:
“Sādhu, bhante”ti kho citto gahapati …pe… uttariṁ pañhaṁ apucchi:
“But sir, why is breathing a physical process? Why are placing the mind and keeping it connected a verbal process? Why are perception and feeling a mental process?”
“kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?
“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process. First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are a verbal process. Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are a mental process.”
“Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.
Saying “Good, sir,” he asked another question:
“Sādhu …pe… uttariṁ pañhaṁ apucchi:
“But sir, how does someone attain the cessation of perception and feeling?”
“kathaṁ pana, bhante, saññāvedayitanirodhasamāpatti hotī”ti?
“A mendicant who is entering such an attainment does not think: ‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”
“Na kho, gahapati, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti: ‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.
Saying “Good, sir,” he asked another question:
“Sādhu …pe… uttariṁ pañhaṁ apucchi:
“But sir, which cease first for a mendicant who is entering the cessation of perception and feeling: the physical, verbal, or mental process?”
“saññāvedayitanirodhaṁ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?
“The verbal process ceases first, then physical, then mental.”
“Saññāvedayitanirodhaṁ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṁ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.
Saying “Good, sir,” he asked another question:
“Sādhu …pe… uttariṁ pañhaṁ apucchi:
“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”
“yvāyaṁ, bhante, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, imesaṁ kiṁ nānākaraṇan”ti?
“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”
“Yvāyaṁ, gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. Yo ca khvāyaṁ, gahapati, bhikkhu saññāvedayitanirodhaṁ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṁ, gahapati, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, idaṁ nesaṁ nānākaraṇan”ti.
Saying “Good, sir,” he asked another question:
“Sādhu …pe… uttariṁ pañhaṁ apucchi:
“But sir, how does someone emerge from the cessation of perception and feeling?”
“kathaṁ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti?
“A mendicant who is emerging from such an attainment does not think: ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”
“Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti, yaṁ taṁ tathattāya upanetī”ti.
Saying “Good, sir,” he asked another question:
“Sādhu, bhante …pe… uttariṁ pañhaṁ apucchi:
“But sir, which arise first for a mendicant who is emerging from the cessation of perception and feeling: the physical, verbal, or mental process?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?
“The mental process arises first, then physical, then verbal.”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṁ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.
Saying “Good, sir,” he asked another question:
“Sādhu …pe… uttariṁ pañhaṁ apucchi:
“But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ pana, bhante, bhikkhuṁ kati phassā phusanti”?
“They experience three kinds of contact: emptiness, signless, and undirected contacts.”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, gahapati, bhikkhuṁ tayo phassā phusanti— suññato phasso, animitto phasso, appaṇihito phasso”ti.
Saying “Good, sir,” he asked another question:
“Sādhu …pe… uttariṁ pañhaṁ apucchi:
“But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṁninnaṁ cittaṁ hoti, kiṁpoṇaṁ, kiṁpabbhāran”ti?
“Their mind slants, slopes, and inclines to seclusion.”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāran”ti.
Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:
“Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi:
“But sir, how many things are helpful for attaining the cessation of perception and feeling?”
“saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā”ti?
“Well, householder, you’ve finally asked what you should have asked first! Nevertheless, I will answer you. Two things are helpful for attaining the cessation of perception and feeling: serenity and discernment.”
“Addhā kho tvaṁ, gahapati, yaṁ paṭhamaṁ pucchitabbaṁ taṁ pucchasi. Api ca tyāhaṁ byākarissāmi. Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā— samatho ca vipassanā cā”ti.
Chaṭṭhaṁ.
SN 41.7 · With Godatta
SN 41.7 · Godattasutta
At one time Venerable Godatta was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Godatta, bowed, and sat down to one side. Godatta said to him:
Ekaṁ samayaṁ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ godattaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā godatto etadavoca:
“Householder, the limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
“yā cāyaṁ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?
“Sir, there is a way in which these things differ in both meaning and phrasing. But there’s also a way in which they mean the same thing, and differ only in the phrasing.
“Atthi, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. Atthi pana, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.
And what’s the way in which these things differ in both meaning and phrasing?
“Katamo ca, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca?
It’s when 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 … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart.
Idha, bhante, 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. Ayaṁ vuccati, bhante, appamāṇā cetovimutti.
And what is the release of the heart through nothingness? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is called the release of the heart through nothingness.
Katamā ca, bhante, ākiñcaññā cetovimutti? Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhante, ākiñcaññā cetovimutti.
And what is the release of the heart through emptiness? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is empty of a self or what belongs to a self.’ This is called the release of the heart through emptiness.
Katamā ca, bhante, suññatā cetovimutti? Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘suññamidaṁ attena vā attaniyena vā’ti. Ayaṁ vuccati, bhante, suññatā cetovimutti.
And what is the signless heart’s release? It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless release of the heart.
Katamā ca, bhante, animittā cetovimutti? Idha, bhante, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Ayaṁ vuccati, bhante, animittā cetovimutti.
This is the way in which these things differ in both meaning and phrasing.
Ayaṁ kho, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.
And what’s the way in which they mean the same thing, and differ only in the phrasing?
Katamo ca, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?
Greed, hate, and delusion are makers of limits. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of limitless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.
Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
Greed is something, hate is something, and delusion is something. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of release of the heart through nothingness. That unshakable release of the heart is empty of greed, hate, and delusion.
Rāgo kho, bhante, kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
Greed, hate, and delusion are makers of signs. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of signless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.
Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
This is the way in which they mean the same thing, and differ only in the phrasing.”
Ayaṁ kho, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.
“You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.”
“Lābhā te, gahapati, suladdhaṁ te, gahapati. Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.
Sattamaṁ.