So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of mendicants. ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ.

Then Pessa the elephant driver’s son and Kandaraka the wanderer went to see the Buddha. When they had approached, Pessa bowed and sat down to one side. Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. But the wanderer Kandaraka exchanged greetings with the Buddha and stood to one side. Kandarako pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. He looked around the mendicant Saṅgha, who were so very silent, and said to the Buddha: Ekamantaṁ ṭhito kho kandarako paribbājako tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhagavantaṁ etadavoca:

“It’s incredible, worthy Gotama, it’s amazing! “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. How the mendicant Saṅgha has been led to practice properly by the worthy Gotama! Yāvañcidaṁ bhotā gotamena sammā bhikkhusaṅgho paṭipādito. All the perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly will at best do so Yepi te, bho gotama, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ—like the worthy Gotama does in the present.” seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti—seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti.

“That’s so true, Kandaraka! That’s so true! “Evametaṁ, kandaraka, evametaṁ, kandaraka. All the perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly will at best do so Yepi te, kandaraka, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ—like I do in the present. seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti—seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

For in this mendicant Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā. And in this mendicant Saṅgha there are trainee mendicants who are consistently ethical, living consistently, alert, living alertly. Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; They meditate with their minds firmly established in the four kinds of mindfulness meditation. te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti. What four? Katamesu catūsu?

It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.” dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti.

When he had spoken, Pessa said to the Buddha: Evaṁ vutte, pesso hatthārohaputto bhagavantaṁ etadavoca:

“It’s incredible, sir, it’s amazing! “acchariyaṁ, bhante, abbhutaṁ, bhante. How well described by the Buddha are the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of mindfulness meditation. Mayampi hi, bhante, gihī odātavasanā kālena kālaṁ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. We meditate observing an aspect of the body … Idha mayaṁ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; feelings … vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; mind … citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ.

It’s incredible, sir, it’s amazing! Acchariyaṁ, bhante, abbhutaṁ, bhante. How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky. Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. For human beings are shady, sir, Gahanañhetaṁ, bhante, yadidaṁ manussā; while beasts are obvious. uttānakañhetaṁ, bhante, yadidaṁ pasavo. For I can drive an elephant in training, Ahañhi, bhante, pahomi hatthidammaṁ sāretuṁ. and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can. Yāvatakena antarena campaṁ gatāgataṁ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another. Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti. It’s incredible, sir, it’s amazing! Acchariyaṁ, bhante, abbhutaṁ, bhante. How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky. Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. For human beings are shady, sir, Gahanañhetaṁ, bhante, yadidaṁ manussā; while beasts are obvious.” uttānakañhetaṁ, bhante, yadidaṁ pasavo”ti.

“That’s so true, Pessa! That’s so true! “Evametaṁ, pessa, evametaṁ, pessa. For human beings are shady, Gahanañhetaṁ, pessa, yadidaṁ manussā; while beasts are obvious. uttānakañhetaṁ, pessa, yadidaṁ pasavo. Pessa, these four people are found in the world. Cattārome, pessa, puggalā santo saṁvijjamānā lokasmiṁ. What four? Katame cattāro?

1. One person mortifies themselves, committed to the practice of mortifying themselves. Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto;
2. One person mortifies others, committed to the practice of mortifying others. idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto;
3. One person mortifies themselves and others, committed to the practice of mortifying themselves and others. idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto;
4. One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

Which one of these four people do you like the sound of?” Imesaṁ, pessa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti?

“Sir, I don’t like the sound of the first three people. “Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṁ me puggalo cittaṁ nārādheti. Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti. Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati—I only like the sound of the last person, who doesn’t mortify either themselves or others.” ayameva me puggalo cittaṁ ārādhetī”ti.

“But why don’t you like the sound of those three people?” “Kasmā pana te, pessa, ime tayo puggalā cittaṁ nārādhentī”ti?

“Sir, the person who mortifies themselves does so even though they want to be happy and recoil from pain. “Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—That’s why I don’t like the sound of that person. iminā me ayaṁ puggalo cittaṁ nārādheti. The person who mortifies others does so even though others want to be happy and recoil from pain. Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—That’s why I don’t like the sound of that person. iminā me ayaṁ puggalo cittaṁ nārādheti. The person who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain. Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—That’s why I don’t like the sound of that person. iminā me ayaṁ puggalo cittaṁ nārādheti. The person who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti—That’s why I like the sound of that person. iminā me ayaṁ puggalo cittaṁ ārādheti. Well, now, sir, I must go. Handa ca dāni mayaṁ, bhante, gacchāma; I have many duties, and much to do.” bahukiccā mayaṁ bahukaraṇīyā”ti.

“Please, Pessa, go at your convenience.” “Yassadāni tvaṁ, pessa, kālaṁ maññasī”ti. And then Pessa the elephant driver’s son approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho pesso hatthārohaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then, not long after he had left, the Buddha addressed the mendicants: Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi: “Mendicants, Pessa the elephant driver’s son is astute. “paṇḍito, bhikkhave, pesso hatthārohaputto; He has great wisdom. mahāpañño, bhikkhave, pesso hatthārohaputto. If he had sat here an hour so that I could have analyzed these four people in detail, he would have greatly benefited. Sace, bhikkhave, pesso hatthārohaputto muhuttaṁ nisīdeyya yāvassāhaṁ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṁyutto abhavissa. Still, even with this much he has already greatly benefited.” Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṁyutto”ti.

“Now is the time, Blessed One! Now is the time, Holy One! “Etassa, bhagavā, kālo, etassa, sugata, kālo, May the Buddha analyze these four people in detail. The mendicants will listen and remember it.” yaṁ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Well then, mendicants, listen and apply your mind well, I will speak.” “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“And what person mortifies themselves, committed to the practice of mortifying themselves? It’s when a person goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared for them, or an invitation for a meal. “Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati; They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; They feed on one saucer a day, two saucers a day, up to seven saucers a day. ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ aḍḍhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati.

They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī.

They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; They tear out their hair and beard, committed to this practice. kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, They constantly stand, refusing seats. ubbhaṭṭhakopi hoti āsanapaṭikkhitto, They squat, committed to the endeavor of squatting. ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, They lie on a mat of thorns, making a mat of thorns their bed. kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; They’re devoted to ritual bathing three times a day, including the evening. sāyatatiyakampi udakorohanānuyogamanuyutto viharati—And so they live committed to practicing these various ways of mortifying and tormenting the body. iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. This is called a person who mortifies themselves, being committed to the practice of mortifying themselves. Ayaṁ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.

And what person mortifies others, committed to the practice of mortifying others? Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? It’s when a person is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood. Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. This is called a person who mortifies others, being committed to the practice of mortifying others. Ayaṁ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.

And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others? Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? It’s when a person is an anointed aristocratic king or a well-to-do brahmin. Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. There he lies on the bare ground strewn with grass. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the remainder. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. He says: So evamāha: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others. Ayaṁ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

And what person doesn’t mortify either themselves or others, but lives without wishes, quenched, cooled, experiencing bliss, with self become divine? Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?

It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. They gain faith in the Realized One So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. and reflect: So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘Life at home is cramped and dirty, life gone forth is wide open. ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. They refrain from injuring plants and seeds. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, They eat in one part of the day, abstaining from eating at night and food at the wrong time. ekabhattiko hoti rattūparato virato vikālabhojanā; They refrain from seeing shows of dancing, singing, and music . naccagītavāditavisūkadassanā paṭivirato hoti; They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; They refrain from high and luxurious beds. uccāsayanamahāsayanā paṭivirato hoti; They refrain from receiving gold and currency, jātarūparajatapaṭiggahaṇā paṭivirato hoti; raw grains, āmakadhaññapaṭiggahaṇā paṭivirato hoti; raw meat, āmakamaṁsapaṭiggahaṇā paṭivirato hoti; women and girls, itthikumārikapaṭiggahaṇā paṭivirato hoti; male and female bondservants, dāsidāsapaṭiggahaṇā paṭivirato hoti; goats and sheep, ajeḷakapaṭiggahaṇā paṭivirato hoti; chickens and pigs, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; elephants, cows, horses, and mares, hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; and fields and land. khettavatthupaṭiggahaṇā paṭivirato hoti; They refrain from running errands and messages; dūteyyapahiṇagamanānuyogā paṭivirato hoti; buying and selling; kayavikkayā paṭivirato hoti; falsifying weights, metals, or measures; tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti; bribery, fraud, cheating, and duplicity; ukkoṭanavañcananikatisāciyogā paṭivirato hoti; mutilation, murder, abduction, banditry, plunder, and violence. chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. They’re like a bird: wherever it flies, wings are its only burden. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

When they see a sight with their eyes, they don’t get caught up in the features and details. So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. When they hear a sound with their ears … Sotena saddaṁ sutvā …pe… When they smell an odor with their nose … ghānena gandhaṁ ghāyitvā …pe… When they taste a flavor with their tongue … jivhāya rasaṁ sāyitvā …pe… When they feel a touch with their body … kāyena phoṭṭhabbaṁ phusitvā …pe… When they know an idea with their mind, they don’t get caught up in the features and details. manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti, Giving up ill will, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will and malevolence. byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

They give up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati;

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati;

With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘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 passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. ‘Ime āsavā’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. When they’re freed, they know they’re freed. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others. Ayaṁ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.” So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Kandarakasuttaṁ niṭṭhitaṁ paṭhamaṁ.