Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks, “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:

“vanapatthapariyāyaṁ vo, bhikkhave, desessāmi,“Monks, I will teach you the forest-hinterland sequence. taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.Listen & pay close attention. I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:

“Idha, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati.“Monks, there is the case where a monk lives in dependence on a certain forest hinterland. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.As he is living in dependence on that forest hinterland, his unestablished mindfulness doesn’t become established, his unconcentrated mind doesn’t become concentrated, his unended effluents don’t come to an end, the unattained safety from the yoke isn’t attained. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.And the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained with difficulty. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:“He should reflect on that: ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.‘I live in dependence on this forest hinterland. As I am living in dependence on this forest hinterland, my unestablished mindfulness doesn’t become established, my unconcentrated mind doesn’t become concentrated, my unended effluents don’t come to an end, the unattained safety from the yoke isn’t attained. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti.And the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained with difficulty.’ Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ.That monk should leave that forest hinterland that very day or that very night. He shouldn’t stay there.

Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati.“Then there’s the case where a monk lives in dependence on a certain forest hinterland. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.As he is living in dependence on that forest hinterland, his unestablished mindfulness doesn’t become established, his unconcentrated mind doesn’t become concentrated, his unended effluents don’t come to an end, the unattained safety from the yoke isn’t attained. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.But the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained without difficulty. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:“He should reflect on that: ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.‘I live in dependence on this forest hinterland. As I am living in dependence on this forest hinterland, my unestablished mindfulness doesn’t become established, my unconcentrated mind doesn’t become concentrated, my unended effluents don’t come to an end, the unattained safety from the yoke isn’t attained. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.But the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained without difficulty. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito.“‘Now, it’s not the case that I went forth from home into the homeless life for the sake of robes. It’s not the case that I went forth from home into the homeless life for the sake of almsfood, lodging, or medicinal requisites used for curing the sick. Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti.On top of that, my unestablished mindfulness doesn’t become established, my unconcentrated mind doesn’t become concentrated, my unended effluents don’t come to an end, the unattained safety from the yoke isn’t attained.’ Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ.That monk, calculating this, should leave that forest hinterland. He shouldn’t stay there.

Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati.“Then there’s the case where a monk lives in dependence on a certain forest hinterland. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.As he is living in dependence on that forest hinterland, his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unended effluents come to an end, the unattained safety from the yoke is attained. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:But the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained with difficulty. ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.“He should reflect on that: Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.‘I live in dependence on this forest hinterland. As I am living in dependence on this forest hinterland, my unestablished mindfulness has become established, my unconcentrated mind has become concentrated, my unended effluents have come to an end, the unattained safety from the yoke is attained. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito.But the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained with difficulty. Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti.“‘Now, it’s not the case that I went forth from home into the homeless life for the sake of robes. It’s not the case that I went forth from home into the homeless life for the sake of almsfood, lodging, or medicinal requisites used for curing the sick. Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ.On top of that, my unestablished mindfulness has become established, my unconcentrated mind has become concentrated, my unended effluents have come to an end, the unattained safety from the yoke is attained.’

Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati.That monk, calculating this, should stay in that forest hinterland. He shouldn’t leave. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.“Then there’s the case where a monk lives in dependence on a certain forest hinterland. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.As he is living in dependence on that forest hinterland, his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unended effluents come to an end, the unattained safety from the yoke is attained. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:And the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained without difficulty. ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.“He should reflect on that: Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti.‘I live in dependence on this forest hinterland. As I am living in dependence on this forest hinterland, my unestablished mindfulness has become established, my unconcentrated mind has become concentrated, my unended effluents have come to an end, the unattained safety from the yoke is attained. Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ.And the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained without difficulty.’

Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ upanissāya viharati …pe…That monk should stay in that forest hinterland for life. He shouldn’t leave. aññataraṁ nigamaṁ upanissāya viharati …pe…“Then there’s the case where a monk lives in dependence on a certain village … aññataraṁ nagaraṁ upanissāya viharati …pe…a certain town … aññataraṁ janapadaṁ upanissāya viharati …pe…a certain city … aññataraṁ puggalaṁ upanissāya viharati.a certain countryside … Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.“Then there’s the case where a monk lives in dependence on a certain individual. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.As he is living in dependence on that individual, his unestablished mindfulness doesn’t become established, his unconcentrated mind doesn’t become concentrated, his unended effluents don’t come to an end, the unattained safety from the yoke isn’t attained. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:And the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained with difficulty. ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.“He should reflect on that: Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti.‘I live in dependence on this individual. As I am living in dependence on this individual, my unestablished mindfulness doesn’t become established, my unconcentrated mind doesn’t become concentrated, my unended effluents don’t come to an end, the unattained safety from the yoke isn’t attained. Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā so puggalo anāpucchā pakkamitabbaṁ, nānubandhitabbo.And the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained with difficulty.’

Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati.That monk may leave that individual that very day or that very night without taking leave. He shouldn’t continue following him. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.“Then there’s the case where a monk lives in dependence on a certain individual. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti.As he is living in dependence on that individual, his unestablished mindfulness doesn’t become established, his unconcentrated mind doesn’t become concentrated, his unended effluents don’t come to an end, the unattained safety from the yoke isn’t attained. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:But the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained without difficulty. ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.“He should reflect on that: Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.‘I live in dependence on this individual. As I am living in dependence on this individual, my unestablished mindfulness doesn’t become established, my unconcentrated mind doesn’t become concentrated, my unended effluents don’t come to an end, the unattained safety from the yoke isn’t attained. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṁ, nānubandhitabbo.But the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained without difficulty.

Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati.“‘Now, it’s not the case that I went forth from home into the homeless life for the sake of robes. It’s not the case that I went forth from home into the homeless life for the sake of almsfood, lodging, or medicinal requisites used for curing the sick. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.On top of that, my unestablished mindfulness doesn’t become established, my unconcentrated mind doesn’t become concentrated, my unended effluents don’t come to an end, the unattained safety from the yoke isn’t attained.’ Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.That monk, calculating this, may leave that individual without taking leave. He shouldn’t continue following him. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:“Then there’s the case where a monk lives in dependence on a certain individual. ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.As he is living in dependence on that individual, his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unended effluents come to an end, the unattained safety from the yoke is attained. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.But the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained with difficulty. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṁ.“He should reflect on that:

Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati.‘I live in dependence on this individual. As I am living in dependence on this individual, my unestablished mindfulness has become established, my unconcentrated mind has become concentrated, my unended effluents have come to an end, the unattained safety from the yoke is attained. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.But the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained with difficulty. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.“‘Now, it’s not the case that I went forth from home into the homeless life for the sake of robes. It’s not the case that I went forth from home into the homeless life for the sake of almsfood, lodging, or medicinal requisites used for curing the sick. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:On top of that, my unestablished mindfulness has become established, my unconcentrated mind has become concentrated, my unended effluents have come to an end, the unattained safety from the yoke is attained.’ ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.That monk, calculating this, should continue following that individual. He shouldn’t leave. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti.“Then there’s the case where a monk lives in dependence on a certain individual. Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṁ, api panujjamānenapī”ti.As he is living in dependence on that individual, his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unended effluents come to an end, the unattained safety from the yoke is attained.

Idamavoca bhagavā.And the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, or medicinal requisites used for curing the sick—are obtained without difficulty. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.“He should reflect on that:

Vanapatthasuttaṁ niṭṭhitaṁ sattamaṁ.