SN12:70 Susīma
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.
Now on that occasion the Blessed One was honoured, respected, esteemed, venerated, and revered, and he obtained robes, almsfood, lodgings, and medicinal requisites. The Bhikkhu Saṅgha too was honoured, respected, esteemed, venerated, and revered, and the bhikkhus too obtained robes, almsfood, lodgings, and medicinal requisites.
But the wanderers of other sects were not honoured, respected, esteemed, venerated, and revered, and they did not obtain robes, almsfood, lodgings, and medicinal requisites.
2Now on that occasion the wanderer Susīma was residing in Rājagaha along with a large company of wanderers. sn.ii.120 Then his company said to the wanderer Susīma:
"Come, friend Susīma, lead the holy life under the ascetic Gotama. Master his Dhamma and teach it to us. We will master his Dhamma and preach it to the lay people. Thus we too will be honoured, respected, esteemed, venerated, and revered, and we too will obtain robes, almsfood, lodgings, and medicinal requisites."
"All right, friends," the wanderer Susīma replied. He then approached the Venerable Ānanda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: "Friend Ānanda, I wish to lead the holy life in this Dhamma and Discipline."
3Then the Venerable Ānanda took the wanderer Susīma and approached the Blessed One. He paid homage to the Blessed One, and then he sat down to one side and said to him: "Venerable sir, this wanderer Susīma says that he wishes to lead the holy life in this Dhamma and Discipline."
"Well then, Ānanda, give him the going forth." The wanderer Susīma then received the going forth and the higher ordination under the Blessed One.
[n.206] This sutta is discussed in relation to its Chinese counterpart by Gombrich, How Buddhism Began, pp. 123–27.
Spk: Susīma had approached the Venerable Ānanda, thinking, "He is the most learned disciple, and also the Teacher frequently reports to him the Dhamma he has spoken on various occasions; under him I will be able to learn the Dhamma quickly." Ānanda brought him to the Buddha because he knew that Susīma had been a teacher in his own right and he was apprehensive that after going forth he might try to bring discredit to the Dispensation. The Buddha understood that Susīma's motive in taking ordination was "theft of the Dhamma," which made his entry into the Dispensation impure, but he foresaw that Susīma would shortly undergo a change of heart and attain arahantship. Hence he instructed Ānanda to give him the going forth.
It is puzzling that here, when it was most necessary to do so, the Buddha makes no mention of the probationary period normally imposed on wanderers of other sects who wish to enter the Buddhist order; perhaps the Buddha had foreseen that Susīma would have been discouraged by such a stipulation and would not have applied for admission, thus losing the chance to gain liberation.
4Now on that occasion a number of bhikkhus had declared final knowledge in the presence of the Blessed One, saying: "We understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being."
The Venerable Susīma heard about this, sn.ii.121 so he approached those bhikkhus, exchanged greetings with them, and then sat down to one side and said to them: "Is it true that you venerable ones have declared final knowledge in the presence of the Blessed One, saying: ‘We understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?"
[n.207] Spk: Those bhikkhus, having received a meditation subject from the Teacher, entered upon the three-month rains residence, and during the rains, striving and struggling, they attained arahantship. At the end of the rains they went to the Teacher and informed him of their attainment. When Susīma heard about this he thought: "Final knowledge (aññā) must be the supreme standard in this Dispensation, the essential personal transmission of the teacher (paramappāmaṇaṁ sārabhūtā ācariyamuṭṭhi, lit. ‘teacher's fist’). Let me inquire and find out about it." Therefore he approached those bhikkhus.
The stock description of the five abhiññās that follows is commented upon in detail in Vism, chaps. 12 and 13.
"Yes, friend."
5"Then knowing and seeing thus, do you venerable ones wield the various kinds of spiritual power, such that: having been one, you become many; having been many, you become one; you appear and vanish; you go unhindered through a wall, through a rampart, through a mountain as though through space; you dive in and out of the earth as though it were water; you walk on water without sinking as though it were earth; seated cross-legged, you travel in space like a bird; with your hand you touch and stroke the moon and sun so powerful and mighty; you exercise mastery with the body as far as the brahma world?"
"No, friend."
6"Then knowing and seeing thus, do you venerable ones, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near?"
"No, friend."
7"Then knowing and seeing thus, do you venerable ones understand the minds of other beings and persons, having encompassed them with your own minds? Do you understand a mind with lust as a mind with lust; a mind without lust as a mind without lust; a mind with hatred as a mind with hatred; a mind without hatred as a mind without hatred; a mind with delusion sn.ii.122 as a mind with delusion; a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated?"
"No, friend."
8"Then knowing and seeing thus, do you venerable ones recollect your manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here’? Do you thus recollect your manifold past abodes with their modes and details?"
"No, friend."
9"Then knowing and seeing thus, do you venerable ones, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare on in accordance with their kamma thus: ‘These beings who engaged in misconduct of body, sn.ii.123 speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the nether world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world’? Thus with the divine eye, which is purified and surpasses the human, do you see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare on in accordance with their kamma?"
"No, friend."
10"Then knowing and seeing thus, do you venerable ones dwell in those peaceful deliverances that transcend forms, the formless attainments, having touched them with the body?" [n.208] Spk-pṭ: The formless jhānas and deliverance from perception (āruppajjhāna-saññāvimokkha).
"No, friend."
11"Here now, venerable ones: this answer and the nonattainment of those states, how could this be, friends?" [n.209] The text enclosed in brackets in Ee should be deleted and the question read as in Be and Se thus: Ettha dāni āyasmanto idañ ca veyyākaraṇaṁ imesañ ca dhammānaṁ asamāpatti, idaṁ no āvuso kathan ti. I take the no to be merely an interrogative particle (= nu).
"We are liberated by wisdom, friend Susīma."
[n.210] Paññavimutta kho mayaṁ āvuso Susīma. Spk: He shows: "Friend, we are without jhāna, dry-insighters, liberated simply by wisdom" (āvuso mayaṁ nijjhanaka sukkhavipassaka paññamatten’ eva vimutta). Spk-pṭ: Liberated simply by wisdom: not both-ways-liberated (na ubhatobhagavimutta).
While Spk seems to be saying that those bhikkhus did not have any jhānas, the sutta itself establishes only that they lacked the abhiññās and āruppas; nothing is said about whether or not they had achieved the four jhānas. It is significant that Susīma's questions do not extend to the jhānas, and it is even possible (though contrary to the commentaries) that nijjhanaka should be understood, not as the deprivative "without jhāna," but as an agent noun from nijjhana, pondering, hence "ponderers." In any case, the sutta goes no further than to distinguish the paññavimutta arahant from other arahants who have the six abhiññās and the formless attainments, and thus it offers nothing radically different from the Nikāyas as a whole.
The commentaries explain the paññavimutta arahant to be of five kinds: those who attain one or another of the four jhānas, and the "dry-insighter" (sukkhavipassaka) who lacks mundane jhāna but still has the supramundane jhāna inseparable from the noble path (see Sv II 512,19–28). On the contrast between paññāvimutta and ubhatobhāgavimutta arahants, see MN I 477–78; Pp 14, 190–91.
12"I do not understand in detail, friends, the meaning of what has been stated in brief by the venerable ones. It would be good if the venerable ones would explain to me in such a way that I could understand in detail what has been stated in brief." sn.ii.124
"Whether or not you understand, friend Susīma, we are liberated by wisdom."
13Then the Venerable Susīma rose from his seat and approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and reported to the Blessed One the entire conversation he had had with those bhikkhus. The Blessed One said:
"First, Susīma, comes knowledge of the stability of the Dhamma, afterwards knowledge of Nibbāna." [n.211] Pubbe kho Susīma dhammaṭṭhitiñāṇaṁ, pacchā nibbāne ñāṇaṁ. Spk: Insight knowledge is "knowledge of the stability of the Dhamma," which arises first. At the end of the course of insight, path knowledge arises; that is "knowledge of Nibbāna," which arises later. Spk-pṭ: The "stability of the Dhamma" is the stableness of phenomena, their intrinsic nature (dhammānaṁ ṭhitatā taṁsabhāvatā): namely, impermanence, suffering, nonself. Knowledge of that is "knowledge of the stability of the Dhamma." See too n. 51, and n. 105. A chapter on dhammaṭṭhitiñāṇa is at Paṭis I 50–52, where it is explained as the knowledge of the relations between each pair of factors in paṭicca-samuppāda.
14"I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One. It would be good if the Blessed One would explain to me in such a way that I could understand in detail what has been stated in brief."
"Whether or not you understand, Susīma, first comes knowledge of the stability of the Dhamma, afterwards knowledge of Nibbāna.
[n.212] Spk: Why is this said? For the purpose of showing the arising of knowledge thus even without concentration. This is what is meant: "Susīma, the path and fruit are not the issue of concentration (samādhinissanda), nor the advantage brought about by concentration (samādhi-ānisaṁsā), nor the outcome of concentration (samādhinipphatti). They are the issue of insight (vipassanā), the advantage brought about by insight, the outcome of insight. Therefore, whether you understand or not, first comes knowledge of the stability of the Dhamma, afterwards knowledge of Nibbāna."
Spk-pṭ: Even without concentration (vinā pi samādhiṁ): even without previously established (concentration) that has acquired the characteristic of serenity (samathalakkhaṇappattaṁ); this is said referring to one who takes the vehicle of insight (vipassanāyānika).
If understood on its own terms, the text establishes only that arahantship can be attained without the supernormal powers and the formless attainments. Read in the light of Spk and Spk-pṭ, it may be seen to affirm the existence of a "vehicle of bare insight" which begins directly with mindful contemplation of mental and physical phenomena, without depending on a base of concentration by means of the jhānas or access concentration (upacārasamādhi). Though the suttas themselves say nothing about a system of bare insight meditation, some contemporary teachers regard the Satipaṭṭhāna Sutta as propounding such a method and appeal to Spk and Spk-pṭ for additional support.
15"What do you think, Susīma, is form permanent or impermanent?"
"Impermanent, venerable sir."
[n.213] Spk: Having known him to be capable of penetration, the Buddha speaks thus giving a Dhamma teaching with three turns, at the conclusion of which the elder attained arahantship. Spk-pṭ: The "three turns" (teparivaṭṭaṁ) are by way of the turning over of the three characteristics in relation to the five aggregates.
The catechism on the three characteristics recurs throughout the Khandha-saṁyutta, as at SN22.49, 59, 79, 80, 82etc.
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?"
"No, venerable sir."
"Is feeling permanent or impermanent? …
"Is perception permanent or impermanent? …
"Are volitional formations permanent or impermanent? …
"Is consciousness permanent or impermanent?" sn.ii.125
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?"
"No, venerable sir."
16"Therefore, Susīma, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
"Any kind of feeling whatsoever …
"Any kind of perception whatsoever …
"Any kind of volitional formations whatsoever …
"Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
17"Seeing thus, Susīma, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated. ’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’
18"Do you see, Susīma: ‘With birth as condition, aging-and-death comes to be’?"
"Yes, venerable sir."
"Do you see, Susīma: ‘With existence as condition, birth’? …
‘With clinging as condition, existence’? … sn.ii.126 …
‘With craving as condition, clinging’? …
‘With feeling as condition, craving’? …
‘With contact as condition, feeling’? …
‘With the six sense bases as condition, contact’? …
‘With name-and-form as condition, the six sense bases’? …
‘With consciousness as condition, name-and-form’? …
‘With volitional formations as condition, consciousness’? …
‘With ignorance as condition, volitional formations come to be’?"
"Yes, venerable sir."
19"Do you see, Susīma: ‘With the cessation of birth comes cessation of aging-and-death’?"
"Yes, venerable sir."
"Do you see, Susīma: ‘With the cessation of existence comes cessation of birth’?
‘With the cessation of clinging comes cessation of existence’?
‘With the cessation of craving, cessation of clinging’?
‘With the cessation of feeling, cessation of craving’?
‘With the cessation of contact, cessation of feeling’?
‘With the cessation of the six sense bases, cessation of contact’?
‘With the cessation of name-and-form, cessation of the six sense bases’?
‘With the cessation of consciousness, cessation of name-and-form’?
‘With the cessation of volitional formations, cessation of consciousness’?
‘With the cessation of ignorance comes cessation of volitional formations’?"
"Yes, venerable sir."
20"Knowing and seeing thus, Susīma, do you wield the various kinds of spiritual power, such that: having been one, you become many … and exercise bodily mastery as far as the brahma world?" [n.214] Spk: This query is started in order to make it evident that those bhikkhus were dry-insighters without jhāna (or: "dry-insight ponderers"). This is the purport here: "You are not the only dry-insighter without jhāna; those bhikkhus were also such."
"No, venerable sir."
21"Then knowing and seeing thus, Susīma, do you, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near?" sn.ii.127
"No, venerable sir."
22"Then knowing and seeing thus, Susīma, do you understand the minds of other beings and persons, having encompassed them with your own mind?"
"No, venerable sir."
23"Then knowing and seeing thus, Susīma, do you recollect your manifold past abodes with their modes and details?"
"No, venerable sir."
24"Then knowing and seeing thus, Susīma, do you, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn and understand how beings fare on in accordance with their kamma?"
"No, venerable sir."
25"Then knowing and seeing thus, Susīma, do you dwell in those peaceful deliverances that transcend forms, the formless attainments, having touched them with the body?"
"No, venerable sir."
26"Here now, Susīma: this answer and the nonattainment of those states, how could this be, Susīma?"
27Then the Venerable Susīma prostrated himself with his head at the Blessed One's feet and said: "Venerable sir, I have committed a transgression in that I was so foolish, so confused, so inept that I went forth as a thief of the Dhamma in such a well-expounded Dhamma and Discipline as this. Venerable sir, may the Blessed One pardon me for my transgression seen as a transgression for the sake of future restraint."
28"Surely, Susīma, you have committed a transgression in that you were so foolish, so confused, so inept that you went forth as a thief of the Dhamma in such a well-expounded Dhamma and Discipline as this. [n.215] Dhammatthenaka. The formula for confession and pardon is also at SN16.6 (II 205,10–16). sn.ii.128
Suppose, Susīma, they were to arrest a bandit, a criminal, and bring him before the king, saying: ‘Sire, this man is a bandit, a criminal. Impose on him whatever punishment you wish.’ The king would say to them: ‘Come, men, bind this man's arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street and from square to square, beating a drum. Then take him out through the southern gate and to the south of the city cut off his head.’
What do you think, Susīma, would that man experience pain and displeasure on that account?"
"Yes, venerable sir."
29"Although that man would experience pain and displeasure on that account, going forth as a thief of the Dhamma in such a well-expounded Dhamma and Discipline as this has results that are far more painful, far more bitter, and further, it leads to the nether world.
But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we pardon you for it. For it is growth in the Noble One's Discipline when one sees one's transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint." sn.ii.129
1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe vihārati veḷuvane kalandakanivāpe.
Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
2Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ. Atha kho susimassa paribbājakassa parisā susimaṁ paribbājakaṁ etadavocuṁ:
"ehi tvaṁ, āvuso susima, samaṇe gotame brahmacariyaṁ cara. Tvaṁ dhammaṁ pariyāpuṇitvā amhe vāceyyāsi. Taṁ mayaṁ dhammaṁ pariyāpuṇitvā gihīnaṁ bhāsissāma. Evaṁ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan"ti.
"Evamāvuso"ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho susimo paribbājako āyasmantaṁ Ānandaṁ etadavoca: "Icchāmahaṁ, āvuso Ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun"ti.
3Atha kho āyasmā ānando susimaṁ paribbājakaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "Ayaṁ, bhante, susimo paribbājako evamāha: ‘icchāmahaṁ, āvuso Ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun’"ti.
"Tenahānanda, susimaṁ pabbājethā"ti. Alattha kho susimo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
4Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti: "khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā"ti.
Assosi kho āyasmā susimo: "sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā"ti. Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā susimo te bhikkhū etadavoca: "Saccaṁ kirāyasmantehi bhagavato santike aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā"ti?
"Evamāvuso"ti.
5"Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha – ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā"ti?
"No hetaṁ, āvuso".
6"Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā"ti?
"No hetaṁ, āvuso".
7"Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānātha – sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānātha; vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānātha; sadosaṁ vā cittaṁ sadosaṁ cittanti pajānātha; vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānātha; samohaṁ vā cittaṁ samohaṁ cittanti pajānātha; vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānātha; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānātha; vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānātha; mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānātha; amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānātha; sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānātha; anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānātha; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānātha; asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānātha; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānātha; avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāthā"ti?
"No hetaṁ, āvuso".
8"Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ pubbenivāsaṁ anussaratha, seyyathidaṁ – ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarathā"ti?
"No hetaṁ, āvuso".
9"Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantḍā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā"ti?
"No hetaṁ, āvuso".
10"Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihārathā"ti?
"No hetaṁ, āvuso".
11"Ettha dāni āyasmanto idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti; idaṁ no, āvuso, kathan"ti?
"Paññāvimuttā kho mayaṁ, āvuso susimā"ti.
12"Na khvāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me āyasmanto tathā bhāsantu yathāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan"ti.
"Ājāneyyāsi vā tvaṁ, āvuso susima, na vā tvaṁ ājāneyyāsi atha kho paññāvimuttā mayan"ti.
13Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
"Pubbe kho, susima, dhammaṭṭhitiñāṇaṁ, pacchā nibbāne ñāṇan"ti.
14"Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan"ti.
"Ājāneyyāsi vā tvaṁ, susima, na vā tvaṁ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṁ pubbe, pacchā nibbāne ñāṇaṁ.
15Taṁ kiṁ maññasi, susima, rūpaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’"ti? "No hetaṁ, bhante".
"Vedanā niccā vā aniccā vā"ti? "Aniccā, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’"ti? "No hetaṁ, bhante". "Saññā niccā vā aniccā vā"ti? "Aniccā, bhante" … pe … "saṅkhārā niccā vā aniccā vā"ti? "Aniccā, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’"ti? "No hetaṁ, bhante".
"Viññāṇaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’"ti? "No hetaṁ, bhante".
16"Tasmātiha, susima, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci saññā … pe … ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
17Evaṁ passaṁ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
18‘Jātipaccayā jarāmaraṇan’ti, susima, passasī"ti?
"Evaṁ, bhante".
"‘Bhavapaccayā jātī’ti, susima, passasī"ti? "Evaṁ, bhante". "‘Upādānapaccayā bhavo’ti, susima, passasī"ti? "Evaṁ, bhante". "‘Taṇhāpaccayā upādānan’ti, susima, passasī"ti? "Evaṁ, bhante". "Vedanāpaccayā taṇhāti … phassapaccayā vedanāti … saḷāyatanapaccayā phassoti … nāmarūpapaccayā saḷāyatananti … viññāṇapaccayā nāmarūpanti … saṅkhārapaccayā viññāṇanti … avijjāpaccayā saṅkhārāti, susima, passasī"ti?
"Evaṁ, bhante".
19"‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī"ti?
"Evaṁ, bhante".
"‘Bhavanirodhā jātinirodho’ti susima, passasī"ti? "Evaṁ, bhante". "Upādānanirodhā bhavanirodhoti … taṇhānirodhā upādānanirodhoti … vedanānirodhā taṇhānirodhoti … phassanirodhā vedanānirodhoti … saḷāyatananirodhā phassanirodhoti … nāmarūpanirodhā saḷāyatananirodhoti … viññāṇanirodhā nāmarūpanirodhoti … saṅkhāranirodhā viññāṇanirodhoti … avijjānirodhā saṅkhāranirodhoti, susima, passasī"ti?
"Evaṁ, bhante".
20"Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ iddhividhaṁ paccanubhosi – ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṁ vattesī"ti?
"No hetaṁ, bhante".
21"Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā"ti?
"No hetaṁ, bhante".
22"Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāsi – sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāsi … pe … vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāsī"ti?
"No hetaṁ, bhante".
23"Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ pubbenivāsaṁ anussarasi, seyyathidaṁ – ekampi jātiṁ … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarasī"ti?
"No hetaṁ, bhante".
24"Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne … pe … yathākammūpage satte pajānāsī"ti?
"No hetaṁ, bhante".
25"Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihārasī"ti?
"No hetaṁ, bhante".
26"Ettha dāni, susima, idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti, idaṁ no, susima, kathan"ti?
27Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: "Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā"ti.
28"Taggha tvaṁ, susima, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito.
Seyyathāpi, susima, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: ‘Ayaṁ te, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindathā’ti. Tamenaṁ rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindeyyuṁ.
Taṁ kiṁ maññasi, susima, api nu so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā"ti?
"Evaṁ, bhante".
29"Yaṁ kho so, susima, puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha. Yā evaṁ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṁ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṁvattati.
Yato ca kho tvaṁ, susima, accayaṁ accayato disvā yathādhammaṁ paṭikarosi taṁ te mayaṁ paṭiggaṇhāma. Vuddhi hesā, susima, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiñca saṁvaraṁ āpajjatī"ti.
Dasamaṁ.
Mahāvaggo sattamo.
30Dve assutavatā vuttā,
puttamaṁsena cāparaṁ;
Atthirāgo ca nagaraṁ,
sammasaṁ naḷakalāpiyaṁ;
Kosambī upayanti ca,
dasamo susimena cāti.