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.

Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:Now on that occasion this evil viewpoint [diṭṭhigata] had arisen in the monk Ariṭṭha Formerly-of-the-Vulture-Killers: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.“As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions.”

Assosuṁ kho sambahulā bhikkhū:A large number of monks heard, “ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“They say that this evil viewpoint has arisen in the monk Ariṭṭha Formerly-of-the-Vulture-Killers: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.‘As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions.’” Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ:So they went to the monk Ariṭṭha Formerly-of-the-Vulture-Killers and on arrival said to him, “saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“Is it true, friend Ariṭṭha, that this evil viewpoint has arisen in you— ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.‘As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions’?”

“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.“Yes, indeed, friends. I understand the Dhamma taught by the Blessed One, and those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions.”

Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:
samanugāhanti → samanuggāhanti (sya-all)Then those monks, desiring to pry the monk Ariṭṭha Formerly-of-the-Vulture-Killers away from that evil viewpoint, quizzed him back and forth and rebuked him, saying, “mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
abbhakkhānaṁ → abbhācikkhanaṁ (mr)“Don’t say that, friend Ariṭṭha. Don’t slander the Blessed One, for it is not good to slander the Blessed One. The Blessed One would not say anything like that. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.In many ways, friend, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.The Blessed One has said that sensual pleasures are of little satisfaction, much stress, much despair, & greater drawbacks. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …The Blessed One has compared sensual pleasures to a chain of bones: of much stress, much despair, & greater drawbacks. maṁsapesūpamā kāmā vuttā bhagavatā …The Blessed One has compared sensual pleasures to a lump of flesh… tiṇukkūpamā kāmā vuttā bhagavatā …a grass torch… aṅgārakāsūpamā kāmā vuttā bhagavatā …a pit of glowing embers… supinakūpamā kāmā vuttā bhagavatā …a dream… yācitakūpamā kāmā vuttā bhagavatā …borrowed goods… rukkhaphalūpamā kāmā vuttā bhagavatā …the fruits of a tree… asisūnūpamā kāmā vuttā bhagavatā …a butcher’s ax and chopping block… sattisūlūpamā kāmā vuttā bhagavatā …swords and spears… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.a snake’s head: of much stress, much despair, & greater drawbacks.”

Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:And yet even though he was quizzed back & forth and rebuked by those monks, the monk Ariṭṭha Formerly-of-the-Vulture-Killers, through stubbornness and attachment to that very same evil viewpoint, continued to insist, “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.“Yes, indeed, friends. I understand the Dhamma taught by the Blessed One, and those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions.”

Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:So when the monks were unable to pry the monk Ariṭṭha Formerly-of-the-Vulture-Killers away from that evil viewpoint, they went to the Blessed One and on arrival, having bowed down to him, sat to one side. As they were sitting there, they [told him what had happened]. “ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Assumha kho mayaṁ, bhante: ‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.

Atha kho mayaṁ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocumha: ‘saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti?

Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Atha kho mayaṁ, bhante, ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: ‘mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.

Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Yato kho mayaṁ, bhante, nāsakkhimha ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:So the Blessed One told a certain monk, “ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi:“Come, monk. In my name, call the monk Ariṭṭha Formerly-of-the-Vulture-Killers, saying, ‘satthā taṁ, āvuso ariṭṭha, āmantetī’”ti.‘The Teacher calls you, friend Ariṭṭha.’”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:“As you say, lord,” the monk responded and, having gone to the monk Ariṭṭha Formerly-of-the-Vulture-Killers, on arrival he said, “satthā taṁ, āvuso ariṭṭha, āmantetī”ti.“The Teacher calls you, friend Ariṭṭha.”

“Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ bhagavā etadavoca:“As you say, my friend,” the monk Ariṭṭha Formerly-of-the-Vulture-Killers responded. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him,

“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“Is it true, Ariṭṭha, that this evil viewpoint has arisen in you— ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?‘As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions’?”

“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.“Yes, indeed, lord. I understand the Dhamma taught by the Blessed One, and those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions.”

“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?“Worthless man, from whom have you understood that Dhamma taught by me in such a way? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya.Worthless man, haven’t I in many ways described obstructive acts? And when indulged in they are genuine obstructions. Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.I have said that sensual pleasures are of little satisfaction, much stress, much despair, & greater drawbacks. Aṭṭhikaṅkalūpamā kāmā vuttā mayā …I have compared sensual pleasures to a chain of bones: of much stress, much despair, & greater drawbacks. maṁsapesūpamā kāmā vuttā mayā …I have compared sensual pleasures to a lump of flesh… tiṇukkūpamā kāmā vuttā mayā …a grass torch… aṅgārakāsūpamā kāmā vuttā mayā …a pit of glowing embers… supinakūpamā kāmā vuttā mayā …a dream… yācitakūpamā kāmā vuttā mayā …borrowed goods… rukkhaphalūpamā kāmā vuttā mayā …the fruits of a tree… asisūnūpamā kāmā vuttā mayā …a butcher’s ax and chopping block… sattisūlūpamā kāmā vuttā mayā …swords and spears… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.a snake’s head: of much stress, much despair, & greater drawbacks. Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi.But you, worthless man, through your own wrong grasp (of the Dhamma), have both slandered us as well as injuring yourself and accumulating much demerit for yourself, Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.for that will lead to your long-term harm & suffering.”

Atha kho bhagavā bhikkhū āmantesi:Then the Blessed One said to the monks, “Taṁ kiṁ maññatha, bhikkhave,“What do you think, monks? api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti?Is this monk Ariṭṭha Formerly-of-the-Vulture-Killers even warm3 in this Dhamma & Vinaya?”

“Kiñhi siyā, bhante;
Kiñhi → kiṁti (mr)“How could he be, lord? no hetaṁ, bhante”ti.No, lord.” Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.When this was said, the monk Ariṭṭha Formerly-of-the-Vulture-Killers sat silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words.

Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:Then the Blessed One, seeing that the monk Ariṭṭha Formerly-of-the-Vulture-Killers was sitting silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words, said to him, “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.“Worthless man, you will be recognized for your own evil viewpoint. Idhāhaṁ bhikkhū paṭipucchissāmī”ti.I will cross-examine the monks on this matter.”

Atha kho bhagavā bhikkhū āmantesi:Then the Blessed One addressed the monks, “tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī”ti?“Monks, do you, too, understand the Dhamma as taught by me in the same way that the monk Ariṭṭha Formerly-of-the-Vulture-Killers does when, through his own wrong grasp, he both slanders us as well as injuring himself and accumulating much demerit for himself?”

“No hetaṁ, bhante.“No, lord, Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā;for in many ways the Blessed One has described obstructive acts to us, alañca pana te paṭisevato antarāyāya.and when indulged in they are genuine obstructions. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.The Blessed One has said that sensual pleasures are of little satisfaction, much stress, much despair, & greater drawbacks. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…The Blessed One has compared sensual pleasures to a chain of bones: of much stress, much despair, & greater drawbacks. The Blessed One has compared sensual pleasures to a lump of flesh… a grass torch… a pit of glowing embers… a dream… borrowed goods… the fruits of a tree… a butcher’s ax and chopping block… swords and spears… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.a snake’s head: of much stress, much despair, & greater drawbacks.”

“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.“It’s good, monks, that you understand the Dhamma taught by me in this way, Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.for in many ways I have described obstructive acts to you, and when indulged in they are genuine obstructions.

Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.I have said that sensual pleasures are of little satisfaction, much stress, much despair, & greater drawbacks. Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe…I have compared sensual pleasures to a chain of bones: of much stress, much despair, & greater drawbacks. I have compared sensual pleasures to a lump of flesh… a grass torch… a pit of glowing embers… a dream… borrowed goods… the fruits of a tree… a butcher’s ax and chopping block… swords and spears… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.a snake’s head: of much stress, much despair, & greater drawbacks. Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati.But this monk Ariṭṭha Formerly-of-the-Vulture-Killers, through his own wrong grasp (of the Dhamma), has both slandered us as well as injuring himself and accumulating much demerit for himself, Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.and that will lead to this worthless man’s long-term harm & suffering. So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṁ ṭhānaṁ vijjati.For a person to indulge in sensual pleasures without sensual passion, without sensual perception, without sensual thinking: That isn’t possible.

Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti—[The Water-snake Simile] “Monks, there is the case where some worthless men study the Dhamma: suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions [the earliest classifications of the Buddha’s teachings]. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.Having studied the Dhamma, they don’t ascertain the meaning [or: the purpose] of those Dhammas with their discernment. Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.Not having ascertained the meaning of those Dhammas with their discernment, they don’t come to an agreement through pondering. Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.They study the Dhamma both for attacking others and for defending themselves in debate. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.They don’t reach the goal for which (people) study the Dhamma. Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.Their wrong grasp of those Dhammas will lead to their long-term harm & suffering. Taṁ kissa hetu?Why is that? Duggahitattā, bhikkhave, dhammānaṁ.Because of the wrong-graspedness of the Dhammas.

Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.“Suppose there were a man needing a water-snake, seeking a water-snake, wandering in search of a water-snake. So passeyya mahantaṁ alagaddaṁ.He would see a large water-snake Tamenaṁ bhoge vā naṅguṭṭhe vā gaṇheyya.and grasp it by the coils or by the tail. Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya.
ḍaṁseyya → ḍaseyya (bj, pts1ed)The water-snake, turning around, would bite him on the hand, on the arm, or on one of his limbs, So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.and from that cause he would suffer death or death-like suffering. Taṁ kissa hetu?Why is that? Duggahitattā, bhikkhave, alagaddassa.Because of the wrong-graspedness of the water-snake.

Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti—In the same way, there is the case where some worthless men study the Dhamma.… suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.Having studied the Dhamma, they don’t ascertain the meaning of those Dhammas with their discernment. Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.Not having ascertained the meaning of those Dhammas with their discernment, they don’t come to an agreement through pondering. Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.They study the Dhamma both for attacking others and for defending themselves in debate. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.They don’t reach the goal for which (people) study the Dhamma. Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.Their wrong grasp of those Dhammas will lead to their long-term harm & suffering. Taṁ kissa hetu?Why is that? Duggahitattā, bhikkhave, dhammānaṁ.Because of the wrong-graspedness of the Dhammas.

Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti—“But then there is the case where some clansmen study the Dhamma.… suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.Having studied the Dhamma, they ascertain the meaning of those Dhammas with their discernment. Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.Having ascertained the meaning of those Dhammas with their discernment, they come to an agreement through pondering. Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca.They don’t study the Dhamma either for attacking others or for defending themselves in debate. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti.They reach the goal for which people study the Dhamma. Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti.Their right grasp of those Dhammas will lead to their long-term welfare & happiness. Taṁ kissa hetu?Why is that? Suggahitattā bhikkhave dhammānaṁ.Because of the right-graspedness of the Dhammas.

Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.“Suppose there were a man needing a water-snake, seeking a water-snake, wandering in search of a water-snake. So passeyya mahantaṁ alagaddaṁ.He would see a large water-snake Tamenaṁ ajapadena daṇḍena suniggahitaṁ niggaṇheyya.and pin it down firmly with a cleft stick. Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya.Having pinned it down firmly with a forked stick, he would grasp it firmly by the neck. Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.Then no matter how much the water-snake might wrap its coils around his hand, his arm, or any of his limbs, he would not from that cause suffer death or death-like suffering. Taṁ kissa hetu?Why is that? Suggahitattā, bhikkhave, alagaddassa.Because of the right-graspedness of the water-snake.

Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti—In the same way, there is the case where some clansmen study the Dhamma.… suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.Having studied the Dhamma, they ascertain the meaning of those Dhammas with their discernment. Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.Having ascertained the meaning of those Dhammas with their discernment, they come to an agreement through pondering. Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca.They don’t study the Dhamma either for attacking others or for defending themselves in debate. Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti.They reach the goal for which people study the Dhamma. Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti.Their right grasp of those Dhammas will lead to their long-term welfare & happiness. Taṁ kissa hetu?Why is that? Suggahitattā, bhikkhave, dhammānaṁ.Because of the right-graspedness of the Dhammas.

Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha.“Therefore, monks, when you understand the meaning of my statements, that is how you should remember them. Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.But when you don’t understand the meaning of my statements, then right there you should ask me or the experienced monks.

Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya.[The Raft Simile] “Monks, I will teach you the Dhamma compared to a raft, for the purpose of crossing over, not for the purpose of holding onto. 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 the Blessed One. Bhagavā etadavoca:The Blessed One said:

“Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno.“Suppose a man were traveling along a path. So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ;He would see a great expanse of water, with the near shore dubious & risky, the further shore secure & free from risk, na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.but with neither a ferryboat nor a bridge going from this shore to the other. Tassa evamassa:The thought would occur to him, ‘ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ;‘Here is this great expanse of water, with the near shore dubious & risky, the further shore secure & free from risk, natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.but with neither a ferryboat nor a bridge going from this shore to the other. Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti.What if I were to gather grass, twigs, branches, & leaves and, having bound them together to make a raft, were to cross over to safety on the other shore in dependence on the raft, making an effort with my hands & feet?’ Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya.Then the man, having gathered grass, twigs, branches, & leaves, having bound them together to make a raft, would cross over to safety on the other shore in dependence on the raft, making an effort with his hands & feet. Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:
uttiṇṇassa → tiṇṇassa (si, pts1ed, mr)Having crossed over to the further shore, he might think, ‘bahukāro kho me ayaṁ kullo;‘How useful this raft has been to me! imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.For it was in dependence on this raft that, making an effort with my hands & feet, I have crossed over to safety on the further shore. Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti.
uccāretvā → paccāropetvā (sya-all); uccopetvā (mr)Why don’t I, having hoisted it on my head or carrying it on my back, go wherever I like?’

Taṁ kiṁ maññatha, bhikkhave,What do you think, monks? api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti?Would the man, in doing that, be doing what should be done with the raft?”

“No hetaṁ, bhante”.“No, lord.”

“Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa?“And what should the man do in order to be doing what should be done with the raft? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:There is the case where the man, having crossed over, would think, ‘bahukāro kho me ayaṁ kullo;‘How useful this raft has been to me! imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.For it was in dependence on this raft that, making an effort with my hands & feet, I have crossed over to safety on the further shore. Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti.
ussādetvā → ussāpetvā (sya-all); ussāretvā (mr)Why don’t I, having dragged it on dry land or sinking it in the water, go wherever I like?’ Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa.In doing this, he would be doing what should be done with the raft.

Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya.In the same way, monks, I have taught the Dhamma compared to a raft, for the purpose of crossing over, not for the purpose of holding onto. Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.Understanding the Dhamma as taught compared to a raft, you should let go even of Dhammas, to say nothing of non-Dhammas.”

Chayimāni, bhikkhave, diṭṭhiṭṭhānāni.[Six View-positions] “Monks, there are these six view-positions [diṭṭhiṭṭhāna]. Katamāni cha?Which six? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,There is the case where an uninstructed run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma— rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;assumes about form: ‘This is me, this is my self, this is what I am.’ vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;“He assumes about feeling: ‘This is me, this is my self, this is what I am.’ saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;“He assumes about perception: ‘This is me, this is my self, this is what I am.’ saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;“He assumes about fabrications: ‘This is me, this is my self, this is what I am.’ yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;“He assumes about what is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: ‘This is me, this is my self, this is what I am.’ yampi taṁ diṭṭhiṭṭhānaṁ—“He assumes about the view-position— so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—‘This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity’: tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.‘This is me, this is my self, this is what I am.’

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,“Then there is the case where a well-instructed disciple of the noble ones—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;assumes about form: ‘This is not me, this is not my self, this is not what I am.’ vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;“He assumes about feeling: ‘This is not me, this is not my self, this is not what I am.’ saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;“He assumes about perception: ‘This is not me, this is not my self, this is not what I am.’ saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;“He assumes about fabrications: ‘This is not me, this is not my self, this is not what I am.’ yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;“He assumes about what is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: ‘This is not me, this is not my self, this is not what I am.’ yampi taṁ diṭṭhiṭṭhānaṁ—“He assumes about the view-position— so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—‘This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity’: tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.‘This is not me, this is not my self, this is not what I am.’

So evaṁ samanupassanto asati na paritassatī”ti.“Seeing thus, he is not agitated over what is not present.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:When this was said, a certain monk said to the Blessed One, “siyā nu kho, bhante, bahiddhā asati paritassanā”ti?“Lord, might there be agitation over what is externally not present?”

“Siyā, bhikkhū”ti—bhagavā avoca.“There might, monk,” the Blessed One said. “Idha bhikkhu ekaccassa evaṁ hoti:“There is the case where someone thinks, ‘ahu vata me, taṁ vata me natthi;‘O, it was mine! O, what was mine is not! siyā vata me, taṁ vatāhaṁ na labhāmī’ti.O, may it be mine! O, I don’t obtain it!’ So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.He grieves & is tormented, weeps, beats his breast, & grows delirious. Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.It’s thus that there is agitation over what is externally not present.”

“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?“But, lord, might there be non-agitation over what is externally not present?”

“Siyā, bhikkhū”ti—bhagavā avoca.“There might, monk,” the Blessed One said. “Idha bhikkhu ekaccassa na evaṁ hoti:“There is the case where someone doesn’t think, ‘ahu vata me, taṁ vata me natthi;‘O, it was mine! O, what was mine is not! siyā vata me, taṁ vatāhaṁ na labhāmī’ti.O, may it be mine! O, I don’t obtain it!’ So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.He doesn’t grieve, isn’t tormented, doesn’t weep, beat his breast, or grow delirious. Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.It’s thus that there is non-agitation over what is externally not present.”

“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti?[Agitation & Non-agitation] “But, lord, might there be agitation over what is internally not present?”

“Siyā, bhikkhū”ti—bhagavā avoca.“There might, monk,” the Blessed One said. “Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti:“There is the case where someone has this view: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.‘This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.I will stay just like that for an eternity.’ He hears a Tathāgata or a Tathāgata’s disciple teaching the Dhamma for the elimination of all view-positions, determinations, biases, inclinations, & obsessions; for the pacification of all fabrications; for the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding. Tassa evaṁ hoti:The thought occurs to him, ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.‘So it might be that I will be annihilated! So it might be that I will perish! So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.So it might be that I will not exist!’ He grieves & is tormented, weeps, beats his breast, & grows delirious. Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti.It’s thus that there is agitation over what is internally not present.”

“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti?“But, lord, might there be non-agitation over what is internally not present?”

“Siyā, bhikkhū”ti bhagavā avoca.“There might, monk,” the Blessed One said. “Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti:“There is the case where someone doesn’t have this view: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.‘This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity.’ So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.He hears a Tathāgata or a Tathāgata’s disciple teaching the Dhamma for the elimination of all view-positions, determinations, biases, inclinations, & obsessions; for the pacification of all fabrications; for the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding. Tassa na evaṁ hoti:The thought doesn’t occur to him, ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.‘So it might be that I will be annihilated! So it might be that I will perish! So it might be that I will not exist!’ So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.He doesn’t grieve, isn’t tormented, doesn’t weep, beat his breast, or grow delirious. Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.It’s thus that there is non-agitation over what is internally not present.”

Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya.
yvāssa → yvāssu (mr) | Taṁ → tañca (mr)“Monks, you would do well to possess that possession, the possession of which would be constant, permanent, eternal, not subject to change, that would stay just like that for an eternity. Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti?But do you see that possession, the possession of which would be constant, permanent, eternal, not subject to change, that would stay just like that for an eternity?”

“No hetaṁ, bhante”.“No, lord.”

“Sādhu, bhikkhave.[Abandoning Possessions & Views] “Very good, monks. Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya.I, too, do not envision a possession, the possession of which would be constant, permanent, eternal, not subject to change, that would stay just like that for an eternity.

Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
yaṁsa → yassa (sya-all, mr)“Monks, you would do well to cling to that clinging to a doctrine of self, clinging to which there would not arise sorrow, lamentation, pain, grief, & despair. Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?But do you see a clinging to a doctrine of self, clinging to which there would not arise sorrow, lamentation, pain, grief, & despair?”

“No hetaṁ, bhante”.“No, lord.”

“Sādhu, bhikkhave.“Very good, monks. Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.I, too, do not envision a clinging to a doctrine of self, clinging to which there would not arise sorrow, lamentation, pain, grief, & despair.

Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.“Monks, you would do well to depend on a view-dependency [diṭṭhi-nissaya], depending on which there would not arise sorrow, lamentation, pain, grief, & despair. Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?But do you see a view-dependency, depending on which there would not arise sorrow, lamentation, pain, grief, & despair?”

“No hetaṁ, bhante”.“No, lord.”

“Sādhu, bhikkhave.“Very good, monks. Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.I, too, do not envision a view-dependency, depending on which there would not arise sorrow, lamentation, pain, grief, & despair.

Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti?“Monks, where there is a self, would there be (the thought,) ‘belonging to my self’?”

“Evaṁ, bhante”.“Yes, lord.”

“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti?“Or, monks, where there is what belongs to self, would there be (the thought,) ‘my self’?”

“Evaṁ, bhante”.“Yes, lord.”

“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ:“Monks, where a self or what belongs to self are not pinned down as a truth or reality, then the view-position—‘This cosmos is the self. ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti—After death this I will be constant, permanent, eternal, not subject to change. nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?I will stay just like that for an eternity’—Isn’t it utterly & completely a fool’s teaching?”

“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.
bhante, paripūro → kevalo paripūro (bj, pts1ed)“What else could it be, lord? It’s utterly & completely a fool’s teaching.”

“Taṁ kiṁ maññatha, bhikkhave,“What do you think, monks? rūpaṁ niccaṁ vā aniccaṁ vā”ti?Is form constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—“And is it fitting to regard what is inconstant, stressful, subject to change as: etaṁ mama, esohamasmi, eso me attā”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññatha, bhikkhave,“… vedanā …pe…Is feeling constant or inconstant?” “Inconstant, lord.” … “… saññā …Is perception constant or inconstant?” “Inconstant, lord.” … “… saṅkhārā …Are fabrications constant or inconstant?” “Inconstant, lord.” … “What do you think, monks? viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?Is consciousness constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—“And is it fitting to regard what is inconstant, stressful, subject to change as: etaṁ mama, esohamasmi, eso me attā”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātiha, bhikkhave, 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 attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’ Yā kāci vedanā …pe…“Any feeling whatsoever.… yā kāci saññā …“Any perception whatsoever.… ye keci saṅkhārā …“Any fabrications whatsoever.… 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 attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati,“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi.“This, monks, is called a monk whose cross-bar is thrown off,11 whose moat is filled in, whose pillar is pulled out, whose bolt is withdrawn, a noble one with banner lowered, burden placed down, unfettered.

Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti?“And how is a monk one whose cross-bar is thrown off? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.There is the case where a monk’s ignorance is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.This is how a monk is one whose cross-bar is thrown off.

Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti?“And how is a monk one whose moat is filled in? Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo.There is the case where a monk’s wandering-on to birth, leading on to further-becoming, is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti.This is how a monk is one whose moat is filled in.

Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti?“And how is a monk one whose pillar is pulled out? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.There is the case where a monk’s craving is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.This is how a monk is one whose pillar is pulled out.

Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?“And how is a monk one whose bolt is withdrawn? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni.There is the case where a monk’s five lower fetters are abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti.This is how a monk is one whose bolt is withdrawn.

Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti?“And how is a monk a noble one with banner lowered, burden placed down, unfettered? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo.There is the case where a monk’s conceit ‘I am’ is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti.This is how a monk is a noble one with banner lowered, burden placed down, unfettered.

Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti:“And when the devas, together with Indra, the Brahmās, & Pajāpati, search for the monk whose mind is thus released, they cannot find that ‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti.‘The consciousness of the one truly gone [tathāgata] is dependent on this.’ Taṁ kissa hetu?Why is that? Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi.The one truly gone is untraceable even in the here & now.

Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:“Speaking in this way, teaching in this way, I have been erroneously, vainly, falsely, unfactually slandered by some contemplatives & brahmans (who say), ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.‘Gotama the contemplative is one who misleads. He declares the annihilation, destruction, extermination of the existing being.’ Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:
cāhaṁ na, bhikkhave → vāhaṁ bhikkhave na (bj, pts1ed); cāhaṁ bhikkhave na (sya-all)But as I am not that, as I do not say that, so I have been erroneously, vainly, falsely, unfactually slandered by those venerable contemplatives & brahmans (who say), ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.‘Gotama the contemplative is one who misleads. He declares the annihilation, destruction, extermination of the existing being.’ Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ.“Both formerly and now, monks, I declare only stress and the cessation of stress. Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.And if others insult, abuse, taunt, bother, & harass the Tathāgata for that, he feels no hatred, no resentment, no dissatisfaction of heart because of that.

Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ.And if others honor, respect, revere, & venerate the Tathāgata for that, he feels no joy, no happiness, no elation of heart because of that. Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti:And if others honor, respect, revere, & venerate the Tathāgata for that, he thinks, ‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti.
kārā → sakkārā (mr)‘They do me such service at this that has already been comprehended.’

Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.“Therefore, monks, if others insult, abuse, taunt, bother, & harass you as well, you should feel no hatred, no resentment, no dissatisfaction of heart because of that. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.And if others honor, respect, revere, & venerate you as well, you should feel no joy, no gladness, no elation of heart because of that. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa:And if others honor, respect, revere, & venerate you, you should think, ‘yaṁ kho idaṁ pubbe pariññātaṁ, tattha me evarūpā kārā karīyantī’ti.
tattha me → tatrime (bj); tattha no (sya-all, pts1ed, mr)‘They do us such service at this that has already been comprehended.’

Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;“Therefore, monks, whatever isn’t yours: Let go of it. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.Your letting go of it will be for your long-term welfare & happiness.

Kiñca, bhikkhave, na tumhākaṁ?And what isn’t yours? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;Form isn’t yours: Let go of it. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.Your letting go of it will be for your long-term welfare & happiness.

Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha;Feeling isn’t yours… sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha;Perception… sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha;Fabrications… te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti. Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;Consciousness isn’t yours: Let go of it. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.Your letting go of it will be for your long-term welfare & happiness.

Taṁ kiṁ maññatha, bhikkhave,“What do you think, monks? yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya.If a person were to gather or burn or do as he likes with the grass, twigs, branches & leaves here in Jeta’s Grove, Api nu tumhākaṁ evamassa:would the thought occur to you, ‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti?‘It’s us that this person is gathering, burning, or doing with as he likes’?”

“No hetaṁ, bhante”.“No, lord. “Taṁ kissa hetu”?Why is that? “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.Because those things are not our self, nor do they belong to our self.”

“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;“Even so, monks, whatever isn’t yours: Let go of it. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.Your letting go of it will be for your long-term welfare & happiness. Kiñca, bhikkhave, na tumhākaṁ?And what isn’t yours? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;Form isn’t yours… taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Vedanā, bhikkhave …pe…Feeling isn’t yours… saññā, bhikkhave …Perception… saṅkhārā, bhikkhave …pe…Fabrications… viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;Consciousness isn’t yours: Let go of it. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.Your letting go of it will be for your long-term welfare & happiness.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.[The Well-proclaimed Dhamma] “The Dhamma thus well-proclaimed by me is clear, open, evident, stripped of rags. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya.In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—there is for those monks who are arahants—whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis—no (future) cycle for manifestation.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.“In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—those monks who have abandoned the five lower fetters are all due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.“In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—those monks who have abandoned (the first) three fetters, with the attenuation of passion, aversion, & delusion, are all once-returners who, on returning only one more time to this world, will make an ending to stress.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.“In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—those monks who have abandoned (the first) three fetters, are all stream-winners, certain, never again destined for the lower realms, headed for self-awakening.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.“In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—those monks who are Dhamma-followers and conviction-followers19 are all headed for self-awakening.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti.“In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—those monks who have a (sufficient) measure of conviction in me, a (sufficient) measure of love for me, are all headed for heaven. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.Alagaddupama Sutta The Second Finished.