Snp 3.12–4.11

Snp 3.12 · Contemplating Pairs

Snp 3.12 · Dvayatānupassanāsutta

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:

“Suppose, monks, they questioned you thus: ‘There are skillful teachings that are noble, emancipating, and lead to awakening. What is the real reason for listening to such teachings?’ You should answer: ‘Only so as to truly know the pairs of teachings.’ And what pairs do they speak of?

“‘Ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṁ vo, bhikkhave, kusalānaṁ dhammānaṁ ariyānaṁ niyyānikānaṁ sambodhagāmīnaṁ kā upanisā savanāyā’ti, iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā: ‘yāvadeva dvayatānaṁ dhammānaṁ yathābhūtaṁ ñāṇāyā’ti. Kiñca dvayataṁ vadetha?

‘This is suffering; this is the origin of suffering’: this is the first contemplation. ‘This is the cessation of suffering; this is the practice that leads to the cessation of suffering’: this is the second contemplation. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā. Ayaṁ dukkhanirodho, ayaṁ dukkhanirodhagāminī paṭipadāti, ayaṁ dutiyānupassanā. Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

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

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

“There are those who don’t understand sufferingand suffering’s cause,and where all sufferingceases no residue left behind.And they do not know the paththat leads to the stilling of suffering.

“Ye dukkhaṁ nappajānanti,atho dukkhassa sambhavaṁ;Yattha ca sabbaso dukkhaṁ,asesaṁ uparujjhati;Tañca maggaṁ na jānanti,dukkhūpasamagāminaṁ.

They lack the heart’s release,as well as the release by wisdom.Unable to make an end,they continue to be reborn and grow old.

Cetovimuttihīnā te,Atho paññāvimuttiyā;Abhabbā te antakiriyāya,Te ve jātijarūpagā.

But there are those who understand sufferingand suffering’s cause,and where all sufferingceases with no residue left behind.And they understand the paththat leads to the stilling of suffering.

Ye ca dukkhaṁ pajānanti,atho dukkhassa sambhavaṁ;Yattha ca sabbaso dukkhaṁ,asesaṁ uparujjhati;Tañca maggaṁ pajānanti,dukkhūpasamagāminaṁ.

They’re endowed with the heart’s release,as well as the release by wisdom.Able to make an end,they don’t continue to be reborn and grow old.”

Cetovimuttisampannā,Atho paññāvimuttiyā;Bhabbā te antakiriyāya,Na te jātijarūpagāti.

“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘All the suffering that originates is caused by attachment’: this is one contemplation. ‘When attachment has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā. Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“Attachment is the source of sufferingin all its countless forms in the world.When an ignorant person builds up attachments,that dullard returns to suffering again and again.So let one who understands <j>not build up attachments,contemplating the inception of suffering and rebirth.”

“Upadhinidānā pabhavanti dukkhā,Ye keci lokasmimanekarūpā;Yo ve avidvā upadhiṁ karoti,Punappunaṁ dukkhamupeti mando;Tasmā pajānaṁ upadhiṁ na kayirā,Dukkhassa jātippabhavānupassīti.

“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘All the suffering that originates is caused by ignorance’: this is one contemplation. ‘When ignorance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“Those who journey again and again,transmigrating through birth and death;they go from this state to another,that destination due only to ignorance.

“Jātimaraṇasaṁsāraṁ,ye vajanti punappunaṁ;Itthabhāvaññathābhāvaṁ,avijjāyeva sā gati.

For ignorance is the great delusionbecause of which we have long transmigrated.Those beings who have knowledgedo not proceed to a future life.”

Avijjā hāyaṁ mahāmoho,Yenidaṁ saṁsitaṁ ciraṁ;Vijjāgatā ca ye sattā,Na te gacchanti punabbhavanti.

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by choices’: this is one contemplation. ‘When choices has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā. Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“All the suffering that originatesis caused by choices.With the cessation of choices,there is no origination of suffering.

“Yaṁ kiñci dukkhaṁ sambhoti,sabbaṁ saṅkhārapaccayā;Saṅkhārānaṁ nirodhena,natthi dukkhassa sambhavo.

Knowing this danger,that suffering is caused by choices;through the stilling of all choices,and the stopping of perceptions,this is the way suffering endswhen one has known this as it is.

Etamādīnavaṁ ñatvā,dukkhaṁ saṅkhārapaccayā;Sabbasaṅkhārasamathā,saññānaṁ uparodhanā;Evaṁ dukkhakkhayo hoti,etaṁ ñatvā yathātathaṁ.

Rightly seeing, knowledge masters,the astute, understanding rightly,having thrown off Māra’s yoke,do not proceed to a future life.”

Sammaddasā vedaguno,Sammadaññāya paṇḍitā;Abhibhuyya mārasaṁyogaṁ,Na gacchanti punabbhavanti.

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by consciousness’: this is one contemplation. ‘When consciousness has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“All the suffering that originatesis caused by consciousness.With the cessation of consciousness,there is no origination of suffering.

“Yaṁ kiñci dukkhaṁ sambhoti,Sabbaṁ viññāṇapaccayā;Viññāṇassa nirodhena,Natthi dukkhassa sambhavo.

Knowing this danger,that suffering is caused by consciousness,with the stilling of consciousness a mendicantis hungerless, quenched.”

Etamādīnavaṁ ñatvā,Dukkhaṁ viññāṇapaccayā;Viññāṇūpasamā bhikkhu,Nicchāto parinibbutoti.

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by contact’: this is one contemplation. ‘When contact has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“Those mired in contact,swept down the stream of lives,practicing the wrong way,are far from the ending of fetters.

“Tesaṁ phassaparetānaṁ,Bhavasotānusārinaṁ;Kummaggapaṭipannānaṁ,Ārā saṁyojanakkhayo.

But those who completely understand contact,who, understanding, delight in peace;by comprehending contactthey are hungerless, quenched.”

Ye ca phassaṁ pariññāya,Aññāyupasame ratā;Te ve phassābhisamayā,Nicchātā parinibbutāti.

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by feeling’: this is one contemplation. ‘When feeling has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā. Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“Whether it’s pleasant or painful,as well as what’s neutral,whatever there is that is feltinternally and externally:

“Sukhaṁ vā yadi vā dukkhaṁ,Adukkhamasukhaṁ saha;Ajjhattañca bahiddhā ca,Yaṁ kiñci atthi veditaṁ.

having known, ‘this is suffering,deceptive, breaking apart’,seeing feelings vanish with every contact,that’s how they understand them.With the ending of feelings, a mendicantis hungerless, quenched.”

Etaṁ dukkhanti ñatvāna,Mosadhammaṁ palokinaṁ;Phussa phussa vayaṁ passaṁ,Evaṁ tattha vijānati;Vedanānaṁ khayā bhikkhu,Nicchāto parinibbutoti.

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by craving’: this is one contemplation. ‘When craving has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“Craving is a person’s partneras they transmigrate on this long journey.They go from this state to another,but don’t escape transmigration.

“Taṇhādutiyo puriso,Dīghamaddhāna saṁsaraṁ;Itthabhāvaññathābhāvaṁ,Saṁsāraṁ nātivattati.

Knowing this danger,that craving is the cause of suffering—rid of craving, free of grasping,a mendicant would wander mindful.”

Etamādīnavaṁ ñatvā,Taṇhaṁ dukkhassa sambhavaṁ;Vītataṇho anādāno,Sato bhikkhu paribbajeti.

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by grasping’: this is one contemplation. ‘When grasping has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā. Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“Grasping is the cause of continued existence;one who exists falls into suffering.Death comes to those who are born—this is the origination of suffering.

“Upādānapaccayā bhavo,Bhūto dukkhaṁ nigacchati;Jātassa maraṇaṁ hoti,Eso dukkhassa sambhavo.

That’s why with the end of grasping,the astute, understanding rightly,having directly known the end of rebirth,do not proceed to a future life.”

Tasmā upādānakkhayā,Sammadaññāya paṇḍitā;Jātikkhayaṁ abhiññāya,Na gacchanti punabbhavanti.

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by instigating activity’: this is one contemplation. ‘When instigation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā. Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“All the suffering that originatesis caused by instigating activity.With the cessation of instigation,there is no origination of suffering.

“Yaṁ kiñci dukkhaṁ sambhoti,Sabbaṁ ārambhapaccayā;Ārambhānaṁ nirodhena,Natthi dukkhassa sambhavo.

Knowing this danger,that suffering is caused by instigating activity,having given up all instigation,one is freed with respects to instigation.

Etamādīnavaṁ ñatvā,Dukkhaṁ ārambhapaccayā;Sabbārambhaṁ paṭinissajja,Anārambhe vimuttino.

For the mendicant with peaceful mind,who has cut off craving for continued existence,transmigration through births is finished;there’ll be no more future lives for them.”

Ucchinnabhavataṇhassa,Santacittassa bhikkhuno;Vikkhīṇo jātisaṁsāro,Natthi tassa punabbhavoti.

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by sustenance’: this is one contemplation. ‘When sustenance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā. Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“All the suffering that originatesis caused by sustenance.With the cessation of sustenance,there is no origination of suffering.

“Yaṁ kiñci dukkhaṁ sambhoti,Sabbaṁ āhārapaccayā;Āhārānaṁ nirodhena,Natthi dukkhassa sambhavo.

Knowing this danger,that suffering is caused by sustenance,completely understanding all sustenance,one is independent of all sustenance.

Etamādīnavaṁ ñatvā,Dukkhaṁ āhārapaccayā;Sabbāhāraṁ pariññāya,Sabbāhāramanissito.

Having rightly understood the state of health,through the ending of defilements,one who makes use after appraisal, firm in principle,a knowledge master cannot be reckoned.”

Ārogyaṁ sammadaññāya,Āsavānaṁ parikkhayā;Saṅkhāya sevī dhammaṭṭho,Saṅkhyaṁ nopeti vedagūti.

“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by perturbation’: this is one contemplation. ‘When perturbation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā. Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“All the suffering that originatesis caused by perturbation.With the cessation of perturbation,there is no origination of suffering.

“Yaṁ kiñci dukkhaṁ sambhoti,Sabbaṁ iñjitapaccayā;Iñjitānaṁ nirodhena,Natthi dukkhassa sambhavo.

Knowing this danger,that suffering is caused by perturbation,that’s why, having relinquished perturbation,and stopped making karmic choices,imperturbable, free of grasping,a mendicant would wander mindful.”

Etamādīnavaṁ ñatvā,Dukkhaṁ iñjitapaccayā;Tasmā hi ejaṁ vossajja,Saṅkhāre uparundhiya;Anejo anupādāno,Sato bhikkhu paribbajeti.

“‘Could there be another way?’ … And how could there be? ‘For the dependent there is quivering’: this is the first contemplation. ‘For the independent there’s no agitation’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Nissitassa calitaṁ hotīti, ayamekānupassanā. Anissito na calatīti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“For the independent there’s no agitation.The dependent, grasping,goes from this state to another,without escaping transmigration.

“Anissito na calati,Nissito ca upādiyaṁ;Itthabhāvaññathābhāvaṁ,Saṁsāraṁ nātivattati.

Knowing this danger,the great fear in dependencies,independent, free of grasping,a mendicant would wander mindful.”

Etamādīnavaṁ ñatvā,Nissayesu mahabbhayaṁ;Anissito anupādāno,Sato bhikkhu paribbajeti.

“‘Could there be another way?’ … And how could there be? ‘Formless states are more peaceful than states of form’: this is the first contemplation. ‘Cessation is more peaceful than formless states’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā. Arūpehi nirodho santataroti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“There are beings in the realm of luminous form,and others stuck in the formless.Not understanding cessation,they return in future lives.

“Ye ca rūpūpagā sattā,Ye ca arūpaṭṭhāyino;Nirodhaṁ appajānantā,Āgantāro punabbhavaṁ.

But the people who completely understand form,not stuck in the formless,released in cessation—they are conquerors of death.”

Ye ca rūpe pariññāya,Arūpesu asaṇṭhitā;Nirodhe ye vimuccanti,Te janā maccuhāyinoti.

“‘Could there be another way?’ … And how could there be? ‘What this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—focuses on as true, the noble ones have clearly seen with right wisdom to be actually false’: this is the first contemplation. ‘What this world focuses on as false, the noble ones have clearly seen with right wisdom to be actually true’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ musāti upanijjhāyitaṁ, tadamariyānaṁ etaṁ saccanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

“See how the world with its godsimagines not-self to be self;habituated to name and form,imagining this is truth.

“Anattani attamāniṁ,Passa lokaṁ sadevakaṁ;Niviṭṭhaṁ nāmarūpasmiṁ,Idaṁ saccanti maññati.

For however they imagine it,it turns out to be something else.And that is what is false in it,for the ephemeral is deceptive by nature.

Yena yena hi maññanti,Tato taṁ hoti aññathā;Tañhi tassa musā hoti,Mosadhammañhi ittaraṁ.

Extinguishment has an undeceptive nature,the noble ones know it as truth.Having comprehended the truth,they are hungerless, quenched.”

Amosadhammaṁ nibbānaṁ,Tadariyā saccato vidū;Te ve saccābhisamayā,Nicchātā parinibbutāti.

“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘What this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—focuses on as happiness, the noble ones have clearly seen with right wisdom to be actually suffering’: this is the first contemplation. ‘What this world focuses on as suffering, the noble ones have clearly seen with right wisdom to be actually happiness’: this is the second contemplation. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

“Sights, sounds, tastes, smells,touches, and ideas, the lot of them—they’re likable, desirable, and pleasurableas long as you can say that they exist.

“Rūpā saddā rasā gandhā,Phassā dhammā ca kevalā;Iṭṭhā kantā manāpā ca,Yāvatatthīti vuccati.

For all the world with its gods,this is what they deem happiness.And where they ceaseis deemed as suffering for them.

Sadevakassa lokassa,Ete vo sukhasammatā;Yattha cete nirujjhanti,Taṁ nesaṁ dukkhasammataṁ.

The noble ones have seen as happinessthe ceasing of substantial reality.This insight by those who seecontradicts the whole world.

Sukhanti diṭṭhamariyehi,Sakkāyassuparodhanaṁ;Paccanīkamidaṁ hoti,Sabbalokena passataṁ.

What others say is happinessthe noble ones say is suffering.What others say is sufferingthe noble ones know as happiness.

Yaṁ pare sukhato āhu,Tadariyā āhu dukkhato;Yaṁ pare dukkhato āhu,Tadariyā sukhato vidū.

See, this teaching is hard to understand,it confuses the ignorant.There is darkness for the shrouded;blackness for those who don’t see.

Passa dhammaṁ durājānaṁ,Sampamūḷhetthaviddasu;Nivutānaṁ tamo hoti,Andhakāro apassataṁ.

But the good are open;like light for those who see.Though close, they do not understand,those fools inexpert in the teaching.

Satañca vivaṭaṁ hoti,Āloko passatāmiva;Santike na vijānanti,Magā dhammassa kovidā.

They’re mired in desire for continued existence,flowing along the stream of lives,mired in Māra’s dominion:this teaching isn’t easy for them to understand.

Bhavarāgaparetehi,Bhavasotānusāribhi;Māradheyyānupannehi,Nāyaṁ dhammo susambudho.

Who, apart from the noble ones,is qualified to understand this state?Having rightly understood this state,the undefiled are fully extinguished.”

Ko nu aññatra mariyehi,Padaṁ sambuddhumarahati;Yaṁ padaṁ sammadaññāya,Parinibbanti anāsavā”ti.

That is what the Buddha said. Satisfied, the monks approved what the Buddha said. And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.

Snp 4.1 · Sensual Pleasures

Snp 4.1 · Kāmasutta

If a mortal desires sensual pleasureand their desire succeeds,they definitely become elated,having got what they want.

Kāmaṁ kāmayamānassa,tassa ce taṁ samijjhati;Addhā pītimano hoti,laddhā macco yadicchati.

But for that personage in the throes of pleasure,aroused by desire,when those pleasures fade,it inflicts them like an arrow strike.

Tassa ce kāmayānassa,chandajātassa jantuno;Te kāmā parihāyanti,sallaviddhova ruppati.

One who, being mindful,avoids sensual pleasureslike side-stepping a snake’s head,transcends attachment to the world.

Yo kāme parivajjeti,sappasseva padā siro;Somaṁ visattikaṁ loke,sato samativattati.

There are many objects of sensual desire:fields, lands, and gold; cattle and horses;slaves and servants; women and relatives.When a man lusts over these,

Khettaṁ vatthuṁ hiraññaṁ vā,gavāssaṁ dāsaporisaṁ;Thiyo bandhū puthu kāme,yo naro anugijjhati.

the weak overpower himand adversities crush him.Suffering follows himlike water in a leaky boat.

Abalā naṁ balīyanti,maddantenaṁ parissayā;Tato naṁ dukkhamanveti,nāvaṁ bhinnamivodakaṁ.

That’s why a personage, ever mindful,should avoid sensual pleasures.Give them up and cross the flood,as a bailed-out boat reaches the far shore.

Tasmā jantu sadā sato,Kāmāni parivajjaye;Te pahāya tare oghaṁ,Nāvaṁ sitvāva pāragūti.

Snp 4.2 · Eight on the Cave

Snp 4.2 · Guhaṭṭhakasutta

Trapped in a cave, thickly overspread,sunk in delusion they stay.That sort is far from seclusion,for sensual pleasures in the world <j>are not easy to give up.

Satto guhāyaṁ bahunābhichanno,Tiṭṭhaṁ naro mohanasmiṁ pagāḷho;Dūre vivekā hi tathāvidho so,Kāmā hi loke na hi suppahāyā.

The chains of desire, the bonds of life’s pleasuresare hard to escape, for one cannot free another.Looking to the past or the future,they pray for these pleasures or former ones.

Icchānidānā bhavasātabaddhā,Te duppamuñcā na hi aññamokkhā;Pacchā pure vāpi apekkhamānā,Ime va kāme purime va jappaṁ.

Greedy, fixated, infatuated by sensual pleasures,they are incorrigible, habitually immoral.When led to suffering they lament,“What will become of us <j>when we pass away from here?”

Kāmesu giddhā pasutā pamūḷhā,Avadāniyā te visame niviṭṭhā;Dukkhūpanītā paridevayanti,Kiṁsū bhavissāma ito cutāse.

That’s why a personage should train in this life:should you know that anything in the world is wrong,don’t act wrongly on account of that;for the attentive say this life is short.

Tasmā hi sikkhetha idheva jantu,Yaṁ kiñci jaññā visamanti loke;Na tassa hetū visamaṁ careyya,Appañhidaṁ jīvitamāhu dhīrā.

I see the world’s population floundering,given to craving for future lives.Base men wail in the jaws of death,not rid of craving for life after life.

Passāmi loke pariphandamānaṁ,Pajaṁ imaṁ taṇhagataṁ bhavesu;Hīnā narā maccumukhe lapanti,Avītataṇhāse bhavābhavesu.

See them flounder over belongings,like fish in puddles of a dried-up stream.Seeing this, live unselfishly,forming no attachment to future lives.

Mamāyite passatha phandamāne,Maccheva appodake khīṇasote;Etampi disvā amamo careyya,Bhavesu āsattimakubbamāno.

Rid of desire for both ends,having completely understood contact, free of greed,doing nothing for which they’d blame themselves,the attentive don’t cling to the seen and the heard.

Ubhosu antesu vineyya chandaṁ,Phassaṁ pariññāya anānugiddho;Yadattagarahī tadakubbamāno,Na lippatī diṭṭhasutesu dhīro.

Having completely understood perception <j>and having crossed the flood,the sage, not clinging to possessions,with dart plucked out, living diligently,does not hope for this world or the next.

Saññaṁ pariññā vitareyya oghaṁ,Pariggahesu muni nopalitto;Abbūḷhasallo caramappamatto,Nāsīsatī lokamimaṁ parañcāti.

Snp 4.3 · Eight on Malice

Snp 4.3 · Duṭṭhaṭṭhakasutta

Some speak with malicious intent,while others speak set on truth.When disputes come up <j>a sage does not get involved,which is why they’ve no barrenness at all.

Vadanti ve duṭṭhamanāpi eke,Athopi ve saccamanā vadanti;Vādañca jātaṁ muni no upeti,Tasmā munī natthi khilo kuhiñci.

How can you transcend your own viewwhen you’re led by preference, dogmatic in belief?Inventing your own undertakings,you’d speak according to your notion.

Sakañhi diṭṭhiṁ kathamaccayeyya,Chandānunīto ruciyā niviṭṭho;Sayaṁ samattāni pakubbamāno,Yathā hi jāneyya tathā vadeyya.

Some personages, unasked, tell othersof their own precepts and vows.They have an ignoble nature, <j>say those who are skilled,since they speak on themselves of their own accord.

Yo attano sīlavatāni jantu,Anānupuṭṭhova paresa pāva;Anariyadhammaṁ kusalā tamāhu,Yo ātumānaṁ sayameva pāva.

A mendicant, peaceful, quenched,never boasts “thus am I” of their precepts.They have a noble nature, say those who are skilled,who have no pretensions <j>about anything in the world.

Santo ca bhikkhu abhinibbutatto,Itihanti sīlesu akatthamāno;Tamariyadhammaṁ kusalā vadanti,Yassussadā natthi kuhiñci loke.

For one who formulates and creates teachings,and promotes them despite their defects,if they see an advantage for themselves,they become dependent on that, <j>relying on unstable peace.

Pakappitā saṅkhatā yassa dhammā,Purakkhatā santi avīvadātā;Yadattani passati ānisaṁsaṁ,Taṁ nissito kuppapaṭiccasantiṁ.

It’s not easy to get over dogmatic viewsadopted after judging among the teachings.That’s why, among all these dogmas, a personditches one teaching and takes up another.

Diṭṭhīnivesā na hi svātivattā,Dhammesu niccheyya samuggahītaṁ;Tasmā naro tesu nivesanesu,Nirassatī ādiyatī ca dhammaṁ.

The cleansed one has no formulated viewat all in the world about the different realms.Having given up illusion and conceit,by what path would they go? They are not involved.

Dhonassa hi natthi kuhiñci loke,Pakappitā diṭṭhi bhavābhavesu;Māyañca mānañca pahāya dhono,Sa kena gaccheyya anūpayo so.

For one who gets involved <j>is embroiled in disputes about teachings—but how to dispute with the uninvolved? <j>About what?For picking up and putting down <j>is not what they do;they have shaken off all views in this very life.

Upayo hi dhammesu upeti vādaṁ,Anūpayaṁ kena kathaṁ vadeyya;Attā nirattā na hi tassa atthi,Adhosi so diṭṭhimidheva sabbanti.

Snp 4.4 · Eight on the Pure

Snp 4.4 · Suddhaṭṭhakasutta

“I see someone pure, perfectly healthy;it is vision that grants a person purity.”Recalling this notion of the ultimate,they believe in the notion <j>that there is one who observes purity.

Passāmi suddhaṁ paramaṁ arogaṁ,Diṭṭhena saṁsuddhi narassa hoti;Evābhijānaṁ paramanti ñatvā,Suddhānupassīti pacceti ñāṇaṁ.

If a person were granted purity through what is seen,or if by a notion they could give up suffering,then one with attachments is purified by another:their view betrays them as one who asserts thus.

Diṭṭhena ce suddhi narassa hoti,Ñāṇena vā so pajahāti dukkhaṁ;Aññena so sujjhati sopadhīko,Diṭṭhī hi naṁ pāva tathā vadānaṁ.

The brahmin speaks not of purity from anotherin terms of what has been seen, heard, or thought; <j>or by precepts or vows.They are unsullied in the midst of good and evil,letting go what was picked up, <j>without creating anything new here.

Na brāhmaṇo aññato suddhimāha,Diṭṭhe sute sīlavate mute vā;Puññe ca pāpe ca anūpalitto,Attañjaho nayidha pakubbamāno.

Having let go the last they lay hold of the next;following impulse, they don’t pass the chain.They grab on and let loose like a monkeygrabbing and releasing a branch.

Purimaṁ pahāya aparaṁ sitāse,Ejānugā te na taranti saṅgaṁ;Te uggahāyanti nirassajanti,Kapīva sākhaṁ pamuñcaṁ gahāyaṁ.

Having undertaken their own vows, a personagevisits various teachers, <j>being attached to perception.One who knows, having comprehended the truth <j>through the knowledges,does not visit various teachers, being of vast wisdom.

Sayaṁ samādāya vatāni jantu,Uccāvacaṁ gacchati saññasatto;Vidvā ca vedehi samecca dhammaṁ,Na uccāvacaṁ gacchati bhūripañño.

They are remote from all thingsseen, heard, or thought.Seeing them living openly,how could anyone in this world judge them?

Sa sabbadhammesu visenibhūto,Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;Tameva dassiṁ vivaṭaṁ carantaṁ,Kenīdha lokasmi vikappayeyya.

They don’t make things up or promote them,or speak of the uttermost purity.After untying the tight knot of graspingthey long for nothing in the world.

Na kappayanti na purekkharonti,Accantasuddhīti na te vadanti;Ādānaganthaṁ gathitaṁ visajja,Āsaṁ na kubbanti kuhiñci loke.

The brahmin has stepped over the perimeter;knowing and seeing, they adopt nothing.Neither in love with passion <j>nor besotted by dispassion,there is nothing here they adopt as the ultimate.

Sīmātigo brāhmaṇo tassa natthi,Ñatvā va disvā va samuggahītaṁ;Na rāgarāgī na virāgaratto,Tassīdha natthi paramuggahītanti.

Snp 4.5 · Eight on the Ultimate

Snp 4.5 · Paramaṭṭhakasutta

If, maintaining that theirs is the “ultimate” view,a personage makes it out to be highest in the world;then they declare all others are “lesser”;that’s why they’re not beyond disputes.

Paramanti diṭṭhīsu paribbasāno,Yaduttari kurute jantu loke;Hīnāti aññe tato sabbamāha,Tasmā vivādāni avītivatto.

If they see an advantage for themselvesin what’s seen, heard, or thought; <j>or in precepts or vows,in that case, having adopted that one alone,they see all others as inferior.

Yadattanī passati ānisaṁsaṁ,Diṭṭhe sute sīlavate mute vā;Tadeva so tattha samuggahāya,Nihīnato passati sabbamaññaṁ.

Those who are skilled say that, too, is a knot,relying on which people see others as lesser.That’s why a mendicant ought not relyon what’s seen, heard, or thought, <j>or on precepts and vows.

Taṁ vāpi ganthaṁ kusalā vadanti,Yaṁ nissito passati hīnamaññaṁ;Tasmā hi diṭṭhaṁ va sutaṁ mutaṁ vā,Sīlabbataṁ bhikkhu na nissayeyya.

Nor would they form a view about the worldthrough a notion or through precepts and vows.They would never represent themselves as “equal”,nor conceive themselves “worse” or “better”.

Diṭṭhimpi lokasmiṁ na kappayeyya,Ñāṇena vā sīlavatena vāpi;Samoti attānamanūpaneyya,Hīno na maññetha visesi vāpi.

What was picked up has been set down <j>and is not grasped again;they form no dependency even on notions.They follow no side among the factions,and believe in no view at all.

Attaṁ pahāya anupādiyāno,Ñāṇepi so nissayaṁ no karoti;Sa ve viyattesu na vaggasārī,Diṭṭhimpi so na pacceti kiñci.

One here who has no wish for either end—for any state of existence in this life or the next—has adopted no dogma at allafter judging among the teachings.

Yassūbhayante paṇidhīdha natthi,Bhavābhavāya idha vā huraṁ vā;Nivesanā tassa na santi keci,Dhammesu niccheyya samuggahītaṁ.

For them not even the tiniest idea is formulated hereregarding what is seen, heard, or thought.That brahmin does not grasp any view—how could anyone in this world judge them?

Tassīdha diṭṭhe va sute mute vā,Pakappitā natthi aṇūpi saññā;Taṁ brāhmaṇaṁ diṭṭhimanādiyānaṁ,Kenīdha lokasmiṁ vikappayeyya.

They don’t make things up or promote them,and don’t subscribe to any of the doctrines.The brahmin has no need to be led by precept or vow;gone to the far shore, one such does not return.

Na kappayanti na purekkharonti,Dhammāpi tesaṁ na paṭicchitāse;Na brāhmaṇo sīlavatena neyyo,Pāraṅgato na pacceti tādīti.

Snp 4.6 · Old Age

Snp 4.6 · Jarāsutta

Short, alas, is this life;you die before a hundred years.Even if you live a little longer,you still die of old age.

Appaṁ vata jīvitaṁ idaṁ,Oraṁ vassasatāpi miyyati;Yo cepi aticca jīvati,Atha kho so jarasāpi miyyati.

People grieve over belongings,yet there is no such thing as permanent possessions.Separation is a fact of life; when you see this,you wouldn’t stay living at home.

Socanti janā mamāyite,Na hi santi niccā pariggahā;Vinābhāvasantamevidaṁ,Iti disvā nāgāramāvase.

Whatever a person thinks of as belonging to them,that too is given up when they die.Knowing this, an astute follower of minewould not be bent on ownership.

Maraṇenapi taṁ pahīyati,Yaṁ puriso mamidanti maññati;Etampi viditvā paṇḍito,Na mamattāya nametha māmako.

Just as, upon awakening, a person does not seewhat they encountered in a dream;so too you do not see your loved oneswhen they are dead and gone.

Supinena yathāpi saṅgataṁ,Paṭibuddho puriso na passati;Evampi piyāyitaṁ janaṁ,Petaṁ kālaṅkataṁ na passati.

You used to see and hear those folk,and call them by their name.Yet the name is all that’s left to tellof a personage when they’re gone.

Diṭṭhāpi sutāpi te janā,Yesaṁ nāmamidaṁ pavuccati;Nāmaṁyevāvasissati,Akkheyyaṁ petassa jantuno.

Those who are greedy for belongingsdon’t give up sorrow, lamentation, and stinginess.That’s why the sages, seers of sanctuary,left possessions behind and wandered.

Sokapparidevamaccharaṁ,Na jahanti giddhā mamāyite;Tasmā munayo pariggahaṁ,Hitvā acariṁsu khemadassino.

For a mendicant who lives withdrawn,frequenting a secluded seat,they say it’s fittingto not show themselves in a home.

Patilīnacarassa bhikkhuno,Bhajamānassa vivittamāsanaṁ;Sāmaggiyamāhu tassa taṁ,Yo attānaṁ bhavane na dassaye.

The sage is independent everywhere,they don’t form likes or dislikes.Lamentation and stinginessslip off them like water from a leaf.

Sabbattha munī anissito,Na piyaṁ kubbati nopi appiyaṁ;Tasmiṁ paridevamaccharaṁ,Paṇṇe vāri yathā na limpati.

Like a droplet slips from a lotus-leaf,like water from a lotus flower;the sage doesn’t cling to thatwhich is seen or heard or thought.

Udabindu yathāpi pokkhare,Padume vāri yathā na limpati;Evaṁ muni nopalimpati,Yadidaṁ diṭṭhasutaṁ mutesu vā.

For the one who is cleansed does not conceivein terms of things seen, heard, or thought.They do not wish to be purified by another;they are neither passionate <j>nor growing dispassioned.

Dhono na hi tena maññati,Yadidaṁ diṭṭhasutaṁ mutesu vā;Nāññena visuddhimicchati,Na hi so rajjati no virajjatīti.

Snp 4.7 · With Tissametteyya

Snp 4.7 · Tissametteyyasutta

“When someone indulges in sex,”said Venerable Tissametteyya,“tell us, good fellow: what trouble befalls them?After hearing your instruction,we shall train in seclusion.”

“Methunamanuyuttassa,(iccāyasmā tisso metteyyo)Vighātaṁ brūhi mārisa;Sutvāna tava sāsanaṁ,Viveke sikkhissāmase”.

“When someone indulges in sex,”replied the Buddha,“they forget their instructionsand go the wrong way—that is something ignoble in them.

“Methunamanuyuttassa,(metteyyāti bhagavā)Mussate vāpi sāsanaṁ;Micchā ca paṭipajjati,Etaṁ tasmiṁ anāriyaṁ.

Someone who formerly lived aloneand then resorts to sexis like a chariot careening off-track;in the world they call them a low, ordinary person.

Eko pubbe caritvāna,methunaṁ yo nisevati;Yānaṁ bhantaṁva taṁ loke,hīnamāhu puthujjanaṁ.

Their former fame and reputationalso fall away.Seeing this, they’d trainto give up sex.

Yaso kitti ca yā pubbe,hāyate vāpi tassa sā;Etampi disvā sikkhetha,methunaṁ vippahātave.

Oppressed by thoughts,they brood like a wretch.When they hear what others are saying,that sort is embarrassed.

Saṅkappehi pareto so,kapaṇo viya jhāyati;Sutvā paresaṁ nigghosaṁ,maṅku hoti tathāvidho.

Then they lash out with verbal daggerswhen reproached by others.This is their great blind spot;they sink to lies.

Atha satthāni kurute,paravādehi codito;Esa khvassa mahāgedho,mosavajjaṁ pagāhati.

They once were considered astute,committed to the solitary life.But then they indulged in sex,dragged along by desire like a dullard.

Paṇḍitoti samaññāto,ekacariyaṁ adhiṭṭhito;Athāpi methune yutto,mandova parikissati.

Knowing this dangerin falling from a former state here,a sage would firmly resolve to wander alone,and would not resort to sex.

Etamādīnavaṁ ñatvā,Muni pubbāpare idha;Ekacariyaṁ daḷhaṁ kayirā,Na nisevetha methunaṁ.

They’d train themselves only in seclusion;this, for the noble ones, is highest.One who’d not think themselves ‘best’ due to thathas truly drawn near to extinguishment.

Vivekaññeva sikkhetha,etaṁ ariyānamuttamaṁ;Na tena seṭṭho maññetha,sa ve nibbānasantike.

People tied to sensual pleasures envy them:the isolated, wandering sagewho has crossed the flood,unconcerned for sensual pleasures.”

Rittassa munino carato,Kāmesu anapekkhino;Oghatiṇṇassa pihayanti,Kāmesu gadhitā pajā”ti.

Snp 4.8 · With Pasūra

Snp 4.8 · Pasūrasutta

“Here alone is purity,” they say,denying that there is purification in other teachings.Speaking of the beauty <j>in that which they depend on,each one is dogmatic about <j>their own idiosyncratic interpretation.

Idheva suddhī iti vādayanti,Nāññesu dhammesu visuddhimāhu;Yaṁ nissitā tattha subhaṁ vadānā,Paccekasaccesu puthū niviṭṭhā.

Desiring debate, they plunge into an assembly,where each takes the other as a fool.Relying on others they state their contention,desiring praise while claiming to be skilled.

Te vādakāmā parisaṁ vigayha,Bālaṁ dahantī mithu aññamaññaṁ;Vadanti te aññasitā kathojjaṁ,Pasaṁsakāmā kusalā vadānā.

Addicted to debating in the midst of the assembly,their need for praise makes them nervous.But when they’re repudiated they get embarrassed;upset at criticism, they find fault in others.

Yutto kathāyaṁ parisāya majjhe,Pasaṁsamicchaṁ vinighāti hoti;Apāhatasmiṁ pana maṅku hoti,Nindāya so kuppati randhamesī.

If their doctrine is said to be weak,and judges declare it repudiated,the loser weeps and wails,moaning, “They beat me.”

Yamassa vādaṁ parihīnamāhu,Apāhataṁ pañhavimaṁsakāse;Paridevati socati hīnavādo,Upaccagā manti anutthunāti.

When these disputes come up among ascetics,they get excited or dejected.Seeing this, refrain from contention,for the only purpose is praise and profit.

Ete vivādā samaṇesu jātā,Etesu ugghātinighāti hoti;Etampi disvā virame kathojjaṁ,Na haññadatthatthi pasaṁsalābhā.

But if, having declared their doctrine,they are praised there in the midst of the assembly,they laugh and gloat because of it,having got what they wanted.

Pasaṁsito vā pana tattha hoti,Akkhāya vādaṁ parisāya majjhe;So hassatī unnamatī ca tena,Pappuyya tamatthaṁ yathā mano ahu.

Their pride is their downfall,yet they speak from conceit and arrogance.Seeing this, one ought not dispute,for those who are skilled say this is no way to purity.

Yā unnatī sāssa vighātabhūmi,Mānātimānaṁ vadate paneso;Etampi disvā na vivādayetha,Na hi tena suddhiṁ kusalā vadanti.

As a warrior, after feasting on royal food,goes roaring, looking for someone to fight—go off and find an opponent, Sūra,for here, as before, there is no one to combat.

Sūro yathā rājakhādāya puṭṭho,Abhigajjameti paṭisūramicchaṁ;Yeneva so tena palehi sūra,Pubbeva natthi yadidaṁ yudhāya.

When someone disputes about a view they’ve adopted,saying, “This is the only truth,”say to them, “Here you’ll have no adversarywhen a dispute has come up.”

Ye diṭṭhimuggayha vivādayanti,Idameva saccanti ca vādayanti;Te tvaṁ vadassū na hi tedha atthi,Vādamhi jāte paṭisenikattā.

There are those who live far from the crowd,not countering views with view.Who is there to argue with you, Pasūra,among those who grasp nothing here as the highest?

Visenikatvā pana ye caranti,Diṭṭhīhi diṭṭhiṁ avirujjhamānā;Tesu tvaṁ kiṁ labhetho pasūra,Yesīdha natthī paramuggahītaṁ.

And so you come along speculating,thinking up theories in your mind.Now that you’ve challenged <j>someone who is cleansed,you’ll not be able to respond.

Atha tvaṁ pavitakkamāgamā,Manasā diṭṭhigatāni cintayanto;Dhonena yugaṁ samāgamā,Na hi tvaṁ sakkhasi sampayātaveti.

Snp 4.9 · With Māgaṇḍiya

Snp 4.9 · Māgaṇḍiyasutta

“Even when I saw the sirens <j>Craving, Malignancy, and Lust,I had no desire for sex.What is this body full of piss and shit?I wouldn’t even want to touch it with my foot.”

“Disvāna taṇhaṁ aratiṁ ragañca,Nāhosi chando api methunasmiṁ;Kimevidaṁ muttakarīsapuṇṇaṁ,Pādāpi naṁ samphusituṁ na icche”.

“If you do not want a gem such as this,a lady desired by many lords of men,then what manner of theory, <j>precepts and vows, livelihood,and rebirth in a new life do you assert?”

“Etādisañce ratanaṁ na icchasi,Nāriṁ narindehi bahūhi patthitaṁ;Diṭṭhigataṁ sīlavataṁ nu jīvitaṁ,Bhavūpapattiñca vadesi kīdisaṁ”.

“After judging among the teachings,”said the Buddha to Māgaṇḍiya,“none have been adopted thinking, ‘I assert this.’Seeing views without adopting any,searching, I saw inner peace.”

“Idaṁ vadāmīti na tassa hoti,(māgaṇḍiyāti bhagavā)Dhammesu niccheyya samuggahītaṁ;Passañca diṭṭhīsu anuggahāya,Ajjhattasantiṁ pacinaṁ adassaṁ”.

“O sage, you speak of judgments you have formed,”said Māgaṇḍiya,“without having adopted any of those views.As to that matter of ‘inner peace’—how is that described by the attentive?”

“Vinicchayā yāni pakappitāni,(iti māgaṇḍiyo)Te ve munī brūsi anuggahāya;Ajjhattasantīti yametamatthaṁ,Kathaṁ nu dhīrehi paveditaṁ taṁ”.

“Purity is spoken of not as due to view,”said the Buddha to Māgaṇḍiya,“learning, knowledge, or precepts and vows;nor without view, learning,knowledge, or precepts and vows.Having relinquished these, not adopting them,peaceful, independent, one would not pray <j>for another life.”

“Na diṭṭhiyā na sutiyā na ñāṇena,(māgaṇḍiyāti bhagavā)Sīlabbatenāpi na suddhimāha;Adiṭṭhiyā assutiyā añāṇā,Asīlatā abbatā nopi tena;Ete ca nissajja anuggahāya,Santo anissāya bhavaṁ na jappe”.

“It seems purity is spoken of not as due to view,”said Māgaṇḍiya,“learning, knowledge, or precepts and vows;nor without view, learning,knowledge, or precepts and vows.If so, I think this teaching is sheer folly;some believe that purity comes from view.”

“No ce kira diṭṭhiyā na sutiyā na ñāṇena,(iti māgaṇḍiyo)Sīlabbatenāpi na suddhimāha;Adiṭṭhiyā assutiyā añāṇā,Asīlatā abbatā nopi tena;Maññāmahaṁ momuhameva dhammaṁ,Diṭṭhiyā eke paccenti suddhiṁ”.

“Continuing to question while relying on a view,”said the Buddha to Māgaṇḍiya,“you’ve become confused by all you’ve adopted.From this you’ve not glimpsed the slightest idea,which is why you consider the teaching folly.

“Diṭṭhañca nissāya anupucchamāno,(māgaṇḍiyāti bhagavā)Samuggahītesu pamohamāgā;Ito ca nāddakkhi aṇumpi saññaṁ,Tasmā tuvaṁ momuhato dahāsi.

If you think that ‘I’m equal,special, or worse’, you’ll dispute about that.Not wavering due to the three discriminations,they have no thought, ‘I’m equal or special’.

Samo visesī uda vā nihīno,Yo maññati so vivadetha tena;Tīsu vidhāsu avikampamāno,Samo visesīti na tassa hoti.

Why would that brahmin say, ‘It’s true’,or with whom would they dispute, ‘It’s false’?There is no equal or unequal in them,so who would they take on in debate?

Saccanti so brāhmaṇo kiṁ vadeyya,Musāti vā so vivadetha kena;Yasmiṁ samaṁ visamaṁ vāpi natthi,Sa kena vādaṁ paṭisaṁyujeyya.

After leaving their bastion to migrate without abode,a sage doesn’t get close to anyone in town.Rid of sensual pleasures, not expecting,they wouldn’t get in arguments with people.

Okaṁ pahāya aniketasārī,Gāme akubbaṁ muni santhavāni;Kāmehi ritto apurakkharāno,Kathaṁ na viggayha janena kayirā.

A spiritual giant would not take up for debatethe things in the world from which they live secluded.As a prickly lotus born in the wateris unsullied by water and mud,so the greedless sage, proponent of peace,is unsmeared by sensuality and the world.

Yehi vivitto vicareyya loke,Na tāni uggayha vadeyya nāgo;Jalambujaṁ kaṇḍakavārijaṁ yathā,Jalena paṅkena canūpalittaṁ;Evaṁ munī santivādo agiddho,Kāme ca loke ca anūpalitto.

A knowledge master does not become conceiteddue to view or thought, <j>for they are not determined by that.They’ve no need for deeds or learning,they’re not indoctrinated in dogmas.

Na vedagū diṭṭhiyāyako na mutiyā,Sa mānameti na hi tammayo so;Na kammunā nopi sutena neyyo,Anūpanīto sa nivesanesu.

There are no ties for one detached from ideas;there are no delusions for one freed by wisdom.But those who have adopted ideas and viewswander the world causing conflict.”

Saññāvirattassa na santi ganthā,Paññāvimuttassa na santi mohā;Saññañca diṭṭhiñca ye aggahesuṁ,Te ghaṭṭayantā vicaranti loke”ti.

Snp 4.10 · Before the Breakup

Snp 4.10 · Purābhedasutta

“Seeing how, behaving how,is one said to be at peace?When asked, Gotama, please tell meabout the ultimate person.”

“Kathaṁdassī kathaṁsīlo,upasantoti vuccati;Taṁ me gotama pabrūhi,pucchito uttamaṁ naraṁ”.

“Rid of craving before the breakup,”said the Buddha,“not dependent on the first beginning,unfathomable in the middle,they are not governed by anything.

“Vītataṇho purā bhedā,(iti bhagavā)Pubbamantamanissito;Vemajjhe nupasaṅkheyyo,Tassa natthi purakkhataṁ.

Unangry, unafraid,not boastful or regretful,thoughtful in counsel, not restless—truly that sage is controlled in speech.

Akkodhano asantāsī,avikatthī akukkuco;Mantabhāṇī anuddhato,sa ve vācāyato muni.

Rid of attachment to the future,they don’t grieve for the past.A seer of seclusion in the midst of contactsis not led astray among views.

Nirāsatti anāgate,atītaṁ nānusocati;Vivekadassī phassesu,diṭṭhīsu ca na nīyati.

Withdrawn, free of deceit,they’re not envious or stingy,nor rude or disgusting,or given to slander.

Patilīno akuhako,apihālu amaccharī;Appagabbho ajeguccho,pesuṇeyye ca no yuto.

Not swept up in pleasures,or given to arrogance,they’re gentle and articulate,neither hungering nor growing dispassionate.

Sātiyesu anassāvī,atimāne ca no yuto;Saṇho ca paṭibhānavā,na saddho na virajjati.

Not training for desire for profit,nor getting annoyed at lack of profit;they are not hostile due to craving,for they are not greedy for flavors.

Lābhakamyā na sikkhati,alābhe ca na kuppati;Aviruddho ca taṇhāya,rasesu nānugijjhati.

Equanimous, ever mindful,they never conceive themselves in the worldas equal, special, or less than;they have no pretensions.

Upekkhako sadā sato,na loke maññate samaṁ;Na visesī na nīceyyo,tassa no santi ussadā.

They have no dependencies,understanding the teaching, they are independent.No craving is found in themto continue existence or to end it.

Yassa nissayanā natthi,ñatvā dhammaṁ anissito;Bhavāya vibhavāya vā,taṇhā yassa na vijjati.

I declare them to be at peace,unconcerned for sensual pleasures.No ties are found in them,they have crossed over clinging.

Taṁ brūmi upasantoti,Kāmesu anapekkhinaṁ;Ganthā tassa na vijjanti,Atarī so visattikaṁ.

They have no children or livestock,nor possess fields or lands.No picking up or putting downis found in them.

Na tassa puttā pasavo,Khettaṁ vatthuñca vijjati;Attā vāpi nirattā vā,Na tasmiṁ upalabbhati.

That by which one might describean ordinary person or ascetics and brahminshas no importance to them,which is why they’re unperturbed by words.

Yena naṁ vajjuṁ puthujjanā,Atho samaṇabrāhmaṇā;Taṁ tassa apurakkhataṁ,Tasmā vādesu nejati.

Freed of greed, not stingy,a sage doesn’t speak of themselves as beingamong superiors, inferiors, or equals.One not prone to creation <j>does not return to creation.

Vītagedho amaccharī,Na ussesu vadate muni;Na samesu na omesu,Kappaṁ neti akappiyo.

They who have nothing in the world of their owndo not grieve for that which is not,or drift among the teachings;that’s who is said to be at peace.”

Yassa loke sakaṁ natthi,Asatā ca na socati;Dhammesu ca na gacchati,Sa ve santoti vuccatī”ti.

Snp 4.11 · Quarrels and Disputes

Snp 4.11 · Kalahavivādasutta

“Where do quarrels and disputes come from?And lamentation and sorrow, and stinginess?What of conceit and arrogance, and slander too—tell me please, where do they come from?”

“Kutopahūtā kalahā vivādā,Paridevasokā sahamaccharā ca;Mānātimānā sahapesuṇā ca,Kutopahūtā te tadiṅgha brūhi”.

“Quarrels and disputes come from what we hold dear,as do lamentation and sorrow, stinginess,conceit and arrogance.Quarrels and disputes are linked to stinginess,and when disputes have arisen there is slander.”

“Piyappahūtā kalahā vivādā,Paridevasokā sahamaccharā ca;Mānātimānā sahapesuṇā ca,Maccherayuttā kalahā vivādā;Vivādajātesu ca pesuṇāni”.

“So where do things held dear <j>in the world spring from?And the lusts that are loose in the world?Where spring the hopes and aimsa man has for lives to come?”

“Piyā su lokasmiṁ kutonidānā,Ye cāpi lobhā vicaranti loke;Āsā ca niṭṭhā ca kutonidānā,Ye samparāyāya narassa honti”.

“What we hold dear in the world spring from desire,as do the lusts that are loose in the world.From there spring the hopes and aimsa man has for lives to come.”

“Chandānidānāni piyāni loke,Ye cāpi lobhā vicaranti loke;Āsā ca niṭṭhā ca itonidānā,Ye samparāyāya narassa honti”.

“So where does desire in the world spring from?And evaluations, too, where do they come from?And anger, lies, and indecision,and other things spoken of by the Ascetic?”

“Chando nu lokasmiṁ kutonidāno,Vinicchayā cāpi kutopahūtā;Kodho mosavajjañca kathaṅkathā ca,Ye vāpi dhammā samaṇena vuttā”.

“What they call pleasure and pain in the world—based on that, desire comes about.Seeing the manifestation and vanishing of forms,a personage makes evaluations in the world.

“Sātaṁ asātanti yamāhu loke,Tamūpanissāya pahoti chando;Rūpesu disvā vibhavaṁ bhavañca,Vinicchayaṁ kubbati jantu loke.

Anger, lies, and indecision—these things are, too, when that pair is present.One who is indecisive should train <j>in the path of knowledge;it is from knowledge <j>that the Ascetic speaks of these things.”

Kodho mosavajjañca kathaṅkathā ca,Etepi dhammā dvayameva sante;Kathaṅkathī ñāṇapathāya sikkhe,Ñatvā pavuttā samaṇena dhammā”.

“Where do pleasure and pain spring from?When what is absent do these things not occur?And also, on the topic of <j>manifesting and vanishing—tell me where they spring from.”

“Sātaṁ asātañca kutonidānā,Kismiṁ asante na bhavanti hete;Vibhavaṁ bhavañcāpi yametamatthaṁ,Etaṁ me pabrūhi yatonidānaṁ”.

“Pleasure and pain spring from contact;when contact is absent they do not occur.And on the topic of <j>manifesting and vanishing—I tell you they spring from there.”

“Phassanidānaṁ sātaṁ asātaṁ,Phasse asante na bhavanti hete;Vibhavaṁ bhavañcāpi yametamatthaṁ,Etaṁ te pabrūmi itonidānaṁ”.

“So where does contact in the world spring from?And possessions, too, where do they come from?When what is absent is there no possessiveness?When what vanishes do contacts not strike?”

“Phasso nu lokasmi kutonidāno,Pariggahā cāpi kutopahūtā;Kismiṁ asante na mamattamatthi,Kismiṁ vibhūte na phusanti phassā”.

“Name and form cause contact;possessions spring from wishing;when wishing is absent there is no possessiveness;when form vanishes, contacts don’t strike.”

“Nāmañca rūpañca paṭicca phasso,Icchānidānāni pariggahāni;Icchāyasantyā na mamattamatthi,Rūpe vibhūte na phusanti phassā”.

“Form vanishes for one proceeding how?And how do happiness and suffering vanish?Tell me how they vanish;I think we ought to know these things.”

“Kathaṁ sametassa vibhoti rūpaṁ,Sukhaṁ dukhañcāpi kathaṁ vibhoti;Etaṁ me pabrūhi yathā vibhoti,Taṁ jāniyāmāti me mano ahu”.

“Without normal perception <j>or distorted perception;not lacking perception, <j>nor perceiving what has vanished.Form vanishes for one proceeding thus;for judgments due to proliferation <j>spring from perception.”

“Na saññasaññī na visaññasaññī,Nopi asaññī na vibhūtasaññī;Evaṁ sametassa vibhoti rūpaṁ,Saññānidānā hi papañcasaṅkhā”.

“Whatever I asked you have explained to me.I ask you once more, please tell me this:Do some astute folk here say that this <j>is the highest extentof purity of the spirit?Or do they say it is something else?”

“Yaṁ taṁ apucchimha akittayī no,Aññaṁ taṁ pucchāma tadiṅgha brūhi;Ettāvataggaṁ nu vadanti heke,Yakkhassa suddhiṁ idha paṇḍitāse;Udāhu aññampi vadanti etto”.

“Some astute folk do say that this <j>is the highest extentof purity of the spirit.But some of them, claiming to be experts,speak of an occasion when there is no residue.

“Ettāvataggampi vadanti heke,Yakkhassa suddhiṁ idha paṇḍitāse;Tesaṁ paneke samayaṁ vadanti,Anupādisese kusalā vadānā.

Knowing that these states are dependent,and knowing what they depend on, <j>the inquiring sage,having understood, is freed, and enters no dispute.The attentive do not proceed to life after life.”

Ete ca ñatvā upanissitāti,Ñatvā munī nissaye so vimaṁsī;Ñatvā vimutto na vivādameti,Bhavābhavāya na sameti dhīro”ti.