---
title: "Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 30 of 105
url: https://scriptura.si/works/pali-samyutta-nikaya-5/30/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga, section 30. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-5/30/"
---

# Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga

*The Buddha, tr. Bhikkhu Sujato*

The path: the noble eightfold path, the factors of awakening, mindfulness meditation, breathing, and the first teaching, Turning the Wheel of Dhamma.

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

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

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

## 30. At Nāḷandā · SN 47.11–47.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-5/30/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/30/#p-N

[¶0] SN 47.11 · A Great Man

> Pali: SN 47.11 · Mahāpurisasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:

[¶3] “Sir, they speak of ‘a great man’. How is a great man defined?”

> Pali: “‘mahāpuriso, mahāpuriso’ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī”ti?

[¶4] “Sāriputta, someone whose mind is free is a great man, I say. If their mind is not free, I say they’re not a great man.

> Pali: “Vimuttacittattā khvāhaṁ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmi.

[¶5] And how does someone have a free mind? 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. As they meditate observing an aspect of the body, their mind becomes dispassionate, and is freed from the defilements by not grasping. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of principles, their mind becomes dispassionate, and is freed from the defilements by not grasping. That’s how someone has a free mind.

> Pali: Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa kāye kāyānupassino viharato cittaṁ virajjati, vimuccati anupādāya āsavehi. Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa dhammesu dhammānupassino viharato cittaṁ virajjati, vimuccati anupādāya āsavehi. Evaṁ kho, sāriputta, vimuttacitto hoti.

[¶6] Someone whose mind is free is a great man, I say. If their mind is not free, I say they’re not a great man.”

> Pali: Vimuttacittattā khvāhaṁ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmī”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 47.12 · At Nāḷandā

> Pali: SN 47.12 · Nālandasutta

[¶9] At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā nālandāyaṁ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:

[¶10] “Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”

> Pali: “evaṁpasanno ahaṁ, bhante, bhagavati. Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṁ—sambodhiyan”ti.

[¶11] “That’s a grand and bold statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: ‘I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’

> Pali: “Uḷārā kho tyāyaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: ‘evaṁpasanno ahaṁ, bhante, bhagavati. Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṁ—sambodhiyan’ti.

[¶12] What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you encompassed their minds to know that those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

> Pali: Kiṁ nu te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: ‘evaṁsīlā te bhagavanto ahesuṁ’ iti vā, ‘evaṁdhammā te bhagavanto ahesuṁ’ iti vā, ‘evaṁpaññā te bhagavanto ahesuṁ’ iti vā, ‘evaṁvihārino te bhagavanto ahesuṁ’ iti vā, ‘evaṁvimuttā te bhagavanto ahesuṁ’ iti vā”ti?

[¶13] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶14] “And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you encompassed their minds to know that those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

> Pali: “Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: ‘evaṁsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṁdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṁpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṁvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṁvimuttā te bhagavanto bhavissanti’ iti vā”ti?

[¶15] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶16] “And what about me, the perfected one, the fully awakened Buddha at present? Have you encompassed my mind to know that I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

> Pali: “Kiṁ pana tyāhaṁ, sāriputta, etarahi, arahaṁ sammāsambuddho cetasā ceto paricca vidito: ‘evaṁsīlo bhagavā’ iti vā, ‘evaṁdhammo bhagavā’ iti vā, ‘evaṁpañño bhagavā’ iti vā, ‘evaṁvihārī bhagavā’ iti vā, ‘evaṁvimutto bhagavā’ iti vā”ti?

[¶17] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶18] “In that case, Sāriputta, given that you don’t encompass the minds of Buddhas past, future, or present, what then are you doing, making such a grand and bold statement, roaring such a definitive, categorical lion’s roar?”

> Pali: “Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. Atha kiñcarahi tyāyaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: ‘evaṁpasanno ahaṁ, bhante, bhagavati. Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṁ—sambodhiyan”ti?

[¶19] “Sir, though I don’t encompass the minds of Buddhas past, future, and present, still I understand this by inference from the teaching. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He thinks, ‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’

> Pali: “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.

[¶20] In the same way, I understand this by inference from the teaching: ‘Those who are perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they awaken to the supreme perfect awakening.’”

> Pali: Evameva kho me, bhante, dhammanvayo vidito: ‘yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambuddho’”ti.

[¶21] “Good, good, Sāriputta! So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen. Though there will be some futile people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”

> Pali: “Sādhu sādhu, sāriputta. Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṁ dhammapariyāyaṁ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī”ti.

[¶22] > Pali: Dutiyaṁ.

[¶23] SN 47.13 · With Cunda

> Pali: SN 47.13 · Cundasutta

[¶24] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill. And the novice Cunda was his carer.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno. Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti.

[¶25] Then Venerable Sāriputta was fully extinguished from that sickness. Then Cunda took Sāriputta’s bowl and robes and set out for Sāvatthī. He went to see Venerable Ānanda at Jeta’s grove, Anāthapiṇḍika’s monastery, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi. Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca:

[¶26] “Sir, Venerable Sāriputta has become fully quenched. This is his bowl and robe.”

> Pali: “āyasmā, bhante, sāriputto parinibbuto. Idamassa pattacīvaran”ti.

[¶27] “Reverend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this.”

> Pali: “Atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāmā”ti.

[¶28] “Yes, sir,” replied Cunda.

> Pali: “Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

[¶29] Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶30] “Sir, this novice Cunda says that Venerable Sāriputta has become fully quenched. This is his bowl and robe. Since I heard this, my body feels like it’s drugged. I’m disorientated, and the teachings don’t spring to mind.”

> Pali: “ayaṁ, bhante, cundo samaṇuddeso evamāha: ‘āyasmā, bhante, sāriputto parinibbuto; idamassa pattacīvaran’ti. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā”.

[¶31] “Well, Ānanda, when Sāriputta was fully quenched, did he take away your entire spectrum of ethical conduct, of immersion, of wisdom, of freedom, or of the knowledge and vision of freedom?”

> Pali: “Kiṁ nu kho te, ānanda, sāriputto sīlakkhandhaṁ vā ādāya parinibbuto, samādhikkhandhaṁ vā ādāya parinibbuto, paññākkhandhaṁ vā ādāya parinibbuto, vimuttikkhandhaṁ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto”ti?

[¶32] “No, sir, he did not. But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions. I remember the nectar of the teaching, the riches of the teaching, the support of the teaching given by Venerable Sāriputta.”

> Pali: “Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṁ vā ādāya parinibbuto, samādhikkhandhaṁ vā …pe… paññākkhandhaṁ vā …pe… vimuttikkhandhaṁ vā …pe… vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto. Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṁsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṁ. Taṁ mayaṁ āyasmato sāriputtassa dhammojaṁ dhammabhogaṁ dhammānuggahaṁ anussarāmā”ti.

[¶33] “Ānanda, did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

> Pali: “Nanu taṁ, ānanda, mayā paṭikacceva akkhātaṁ: ‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti— netaṁ ṭhānaṁ vijjati.

[¶34] Suppose there was a large tree standing with heartwood, and the largest branch broke off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta has become fully quenched.

> Pali: Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya; evameva kho ānanda, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputto parinibbuto.

[¶35] How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

> Pali: Taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti— netaṁ ṭhānaṁ vijjati.

[¶36] So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

> Pali: Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

[¶37] And how does a mendicant do this? 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.

> Pali: Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶38] That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge.

> Pali: Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

[¶39] Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine eager to train shall be among the best of the best.”

> Pali: Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.

[¶40] > Pali: Tatiyaṁ.

[¶41] SN 47.14 · At Ukkacelā

> Pali: SN 47.14 · Ukkacelasutta

[¶42] At one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges River, together with a large Saṅgha of mendicants. It was not long after Sāriputta and Moggallāna had become fully quenched. Now, at that time the Buddha was sitting in the open, surrounded by the Saṅgha of mendicants.

> Pali: Ekaṁ samayaṁ bhagavā vajjīsu viharati ukkacelāyaṁ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṁ aciraparinibbutesu sāriputtamoggallānesu. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.

[¶43] Then the Buddha looked around the Saṅgha of mendicants, who were silent. He addressed them:

> Pali: Atha kho bhagavā tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:

[¶44] “Mendicants, this assembly seems empty to me now that Sāriputta and Moggallāna have become fully quenched. My assembly never used to be empty; I had no concern for any region where Sāriputta and Moggallāna stayed. The Buddhas of the past or the future have pairs of chief disciples who at best were like Sāriputta and Moggallāna were to me.

> Pali: “api myāyaṁ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu. Asuññā me, bhikkhave, parisā hoti, anapekkhā tassaṁ disāyaṁ hoti, yassaṁ disāyaṁ sāriputtamoggallānā viharanti. Ye hi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamaṁyeva sāvakayugaṁ ahosi— seyyathāpi mayhaṁ sāriputtamoggallānā. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamaṁyeva sāvakayugaṁ bhavissati—seyyathāpi mayhaṁ sāriputtamoggallānā.

[¶45] It’s an incredible and amazing quality of such disciples that they fulfill the Teacher’s instructions and follow his advice. And they’re liked and approved, respected and admired by the four assemblies.

> Pali: Acchariyaṁ, bhikkhave, sāvakānaṁ, abbhutaṁ, bhikkhave, sāvakānaṁ. Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṁ piyā bhavissanti manāpā garubhāvanīyā ca.

[¶46] And it’s an incredible and amazing quality of the Realized One that when such a pair of disciples becomes fully quenched he does not sorrow or lament. How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

> Pali: Acchariyaṁ, bhikkhave, tathāgatassa, abbhutaṁ, bhikkhave, tathāgatassa. Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā. Taṁ kutettha, bhikkhave, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti— netaṁ ṭhānaṁ vijjati.

[¶47] Suppose there was a large tree standing with heartwood, and the largest branches broke off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta and Moggallāna have become fully quenched.

> Pali: Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṁ; evameva kho, bhikkhave, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā.

[¶48] How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

> Pali: Taṁ kutettha, bhikkhave, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti— netaṁ ṭhānaṁ vijjati.

[¶49] So mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

> Pali: Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

[¶50] And how does a mendicant do this? 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.

> Pali: Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶51] That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge.

> Pali: Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

[¶52] Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine eager to train shall be among the best of the best.”

> Pali: Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā”ti.

[¶53] > Pali: Catutthaṁ.

[¶54] SN 47.15 · With Bāhiya

> Pali: SN 47.15 · Bāhiyasutta

[¶55] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶56] Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bāhiyo bhagavantaṁ etadavoca:

[¶57] “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

> Pali: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶58] “Well then, Bāhiya, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Well purified ethics and correct view. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.

> Pali: “Tasmātiha tvaṁ, bāhiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṁ dhammānaṁ? Sīlañca suvisuddhaṁ, diṭṭhi ca ujukā. Yato ca kho te, bāhiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.

[¶59] What four? Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”

> Pali: Katame cattāro? Idha tvaṁ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Yato kho tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.

[¶60] And then Venerable Bāhiya 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 Bāhiya, 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.

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

[¶61] 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 Bāhiya became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṁ ahosīti.

[¶62] > Pali: Pañcamaṁ.

[¶63] SN 47.16 · With Uttiya

> Pali: SN 47.16 · Uttiyasutta

[¶64] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶65] Then Venerable Uttiya 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.”

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

[¶66] “Well then, Uttiya, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Well purified ethics and correct view. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.

> Pali: “Tasmātiha tvaṁ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṁ dhammānaṁ? Sīlañca suvisuddhaṁ, diṭṭhi ca ujukā. Yato ca kho te, uttiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.

[¶67] What four? Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you’ll cross beyond Death’s dominion.”

> Pali: Katame cattāro? Idha tvaṁ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Yato kho tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tvaṁ, uttiya, gamissasi maccudheyyassa pāran”ti.

[¶68] And then Venerable Uttiya 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 Uttiya, 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.

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

[¶69] 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 Uttiya became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā uttiyo arahataṁ ahosīti.

[¶70] > Pali: Chaṭṭhaṁ.

[¶71] SN 47.17 · Noble

> Pali: SN 47.17 · Ariyasutta

[¶72] “Mendicants, when these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. What four?

> Pali: “Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Katame cattāro?

[¶73] 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.

> Pali: Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

[¶74] When these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”

> Pali: Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti.

[¶75] > Pali: Sattamaṁ.

[¶76] SN 47.18 · Divinity

> Pali: SN 47.18 · Brahmasutta

[¶77] At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.

[¶78] Then as he was in private retreat this thought came to his mind, “The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.

[¶79] What four? A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or they’d meditate observing an aspect of feelings … or mind … or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

> Pali: Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vā bhikkhu …pe… citte vā bhikkhu …pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti.

[¶80] Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:

> Pali: Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva kho brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

[¶81] “That’s so true, Blessed One! That’s so true, Holy One! Sir, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

> Pali: “evametaṁ, bhagavā, evametaṁ, sugata. Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.

[¶82] What four? A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or they’d meditate observing an aspect of feelings … or mind … or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

> Pali: Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vā, bhante, bhikkhu …pe… citte vā, bhante, bhikkhu …pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti.

[¶83] That is what the divinity Sahampati said. Then he went on to say:

> Pali: Idamavoca brahmā sahampati. Idaṁ vatvā athāparaṁ etadavoca:

[¶84] “The compassionate one, <j>who sees the ending of rebirth,
understands the path to convergence.
By this path people crossed over before,
will cross, and are crossing.”

> Pali: “Ekāyanaṁ jātikhayantadassī,
Maggaṁ pajānāti hitānukampī;
Etena maggena tariṁsu pubbe,
Tarissanti ye ca taranti oghan”ti.

[¶85] > Pali: Aṭṭhamaṁ.

[¶86] SN 47.19 · At Sedaka

> Pali: SN 47.19 · Sedakasutta

[¶87] At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas named Sedaka. There the Buddha addressed the mendicants:

> Pali: Ekaṁ samayaṁ bhagavā sumbhesu viharati sedakaṁ nāma sumbhānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi:

[¶88] “Once upon a time, mendicants, a pole acrobat of the corpse-workers set up the bamboo pole of his tribe and said to his apprentice Medakathālikā, ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand above my shoulders.’

> Pali: “bhūtapubbaṁ, bhikkhave, caṇḍālavaṁsiko caṇḍālavaṁsaṁ ussāpetvā medakathālikaṁ antevāsiṁ āmantesi: ‘ehi tvaṁ, samma medakathālike, caṇḍālavaṁsaṁ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti.

[¶89] ‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood above her tutor’s shoulders.

> Pali: ‘Evaṁ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṁsikassa paṭissutvā caṇḍālavaṁsaṁ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi.

[¶90] Then the pole acrobat of the corpse-workers said to Medakathālikā, ‘You look after me, dear Medakathālikā, and I shall look after you. That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’

> Pali: Atha kho, bhikkhave, caṇḍālavaṁsiko medakathālikaṁ antevāsiṁ etadavoca: ‘tvaṁ, samma medakathālike, mamaṁ rakkha, ahaṁ taṁ rakkhissāmi. Evaṁ mayaṁ aññamaññaṁ guttā aññamaññaṁ rakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṁsā orohissāmā’ti.

[¶91] When he said this, Medakathālikā said to her teacher, ‘That’s not how it will be, tutor! You look after yourself, and I shall look after myself. That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’

> Pali: Evaṁ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṁsikaṁ etadavoca: ‘na kho panetaṁ, ācariya, evaṁ bhavissati. Tvaṁ, ācariya, attānaṁ rakkha, ahaṁ attānaṁ rakkhissāmi. Evaṁ mayaṁ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṁsā orohissāmā’”ti.

[¶92] That’s the way,” said the Buddha. “It’s just as Medakathālikā said to her tutor. Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.

> Pali: “So tattha ñāyo”ti bhagavā etadavoca, “yathā medakathālikā antevāsī ācariyaṁ avoca. Attānaṁ, bhikkhave, rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ; paraṁ rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ. Attānaṁ, bhikkhave, rakkhanto paraṁ rakkhati, paraṁ rakkhanto attānaṁ rakkhati.

[¶93] And how do you look after others by looking after yourself? By development, cultivation, and practice of meditation. And how do you look after yourself by looking after others? By acceptance, harmlessness, love, and sympathy.

> Pali: Kathañca, bhikkhave, attānaṁ rakkhanto paraṁ rakkhati? Āsevanāya, bhāvanāya, bahulīkammena— evaṁ kho, bhikkhave, attānaṁ rakkhanto paraṁ rakkhati. Kathañca, bhikkhave, paraṁ rakkhanto attānaṁ rakkhati? Khantiyā, avihiṁsāya, mettacittatāya, anudayatāya— evaṁ kho, bhikkhave, paraṁ rakkhanto attānaṁ rakkhati.

[¶94] Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.”

> Pali: Attānaṁ, bhikkhave, rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ; paraṁ rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ. Attānaṁ, bhikkhave, rakkhanto paraṁ rakkhati, paraṁ rakkhanto attānaṁ rakkhatī”ti.

[¶95] > Pali: Navamaṁ.

[¶96] SN 47.20 · The Finest Lady in the Land

> Pali: SN 47.20 · Janapadakalyāṇīsutta

[¶97] So I have heard. At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas named Sedaka. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sumbhesu viharati sedakaṁ nāma sumbhānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶98] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶99] “Mendicants, suppose that on hearing, ‘The finest lady in the land! The finest lady in the land!’ a large crowd would gather. And the finest lady in the land would dance and sing in a most thrilling way. On hearing, ‘The finest lady in the land is dancing and singing! The finest lady in the land is dancing and singing!’ an even larger crowd would gather.

> Pali: “Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya. ‘Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte. Janapadakalyāṇī naccati gāyatī’ti kho, bhikkhave, bhiyyoso mattāya mahājanakāyo sannipateyya.

[¶100] Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. They’d say to him, ‘My man, this is a bowl full to the brim with oil. You must carry it in between this large crowd and the finest lady in the land. And a man with a drawn sword will follow right behind you. Wherever you spill even a drop, he’ll chop off your head right there.’

> Pali: Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṁ evaṁ vadeyya: ‘ayaṁ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṁ antarena ca janapadakalyāṇiyā pariharitabbo. Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati. Yattheva naṁ thokampi chaḍḍessati tattheva te siro pātessatī’ti.

[¶101] What do you think, mendicants? Would that person lose focus on that bowl, and negligently get distracted outside?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ telapattaṁ amanasikaritvā bahiddhā pamādaṁ āhareyyā”ti?

[¶102] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶103] “I’ve made up this simile to make a point. And this is what it means. ‘A bowl of oil filled to the brim’ is a term for mindfulness of the body.

> Pali: “Upamā kho myāyaṁ, bhikkhave, katā atthassa viññāpanāya. Ayaṁ cevettha attho— samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṁ satiyā adhivacanaṁ.

[¶104] So you should train like this: ‘We will develop mindfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabban”ti.

[¶105] > Pali: Dasamaṁ.

[¶106] > Pali: Nālandavaggo dutiyo.

[¶107] > Pali: Tassuddānaṁ

[¶108] > Pali: Mahāpuriso nālandaṁ,
Cundo celañca bāhiyo;
Uttiyo ariyo brahmā,
Sedakaṁ janapadena cāti.