{"id":"dn10","title":"With Subha","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"dn10","title":"With Subha","units":[{"id":"dn10:0","sourceIds":["dn10:0.1","dn10:0.2"],"kind":"text","text":{"pi":"Dīgha Nikāya 10\nSubhasutta","en":"Long Discourses 10\nWith Subha"}},{"id":"dn10:1.1","sourceIds":["dn10:1.1.1","dn10:1.1.2","dn10:1.1.3"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati.\nTena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati kenacideva karaṇīyena.","en":"So I have heard.\nAt one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully quenched.\nNow at that time the student Subha, Todeyya’s son, was residing in Sāvatthī on some business."}},{"id":"dn10:1.2","sourceIds":["dn10:1.2.1","dn10:1.2.2","dn10:1.2.3","dn10:1.2.4"],"kind":"text","text":{"pi":"Atha kho subho māṇavo todeyyaputto aññataraṁ māṇavakaṁ āmantesi:\n“ehi tvaṁ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:\n‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.\nEvañca vadehi:","en":"Then he addressed a certain young student,\n“Here, young student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.\nAnd then say:"}},{"id":"dn10:1.3","sourceIds":["dn10:1.3.1","dn10:1.3.2","dn10:1.3.3","dn10:1.3.4","dn10:1.3.5","dn10:1.3.6"],"kind":"text","text":{"pi":"‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.\n“Evaṁ, bho”ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.\nSammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so māṇavako āyasmantaṁ ānandaṁ etadavoca:\n“subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;\nevañca vadeti:\n‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.","en":"‘Sir, please visit the student Subha, Todeyya’s son, at his home out of sympathy.’”\n“Yes, worthy sir,” replied the young student, and did as he was asked."}},{"id":"dn10:1.4","sourceIds":["dn10:1.4.1","dn10:1.4.2","dn10:1.4.3","dn10:1.4.4","dn10:1.4.5","dn10:1.4.6","dn10:1.4.7","dn10:1.4.8","dn10:1.4.9","dn10:1.4.10","dn10:1.4.11","dn10:1.4.12","dn10:1.4.13"],"kind":"text","text":{"pi":"Evaṁ vutte, āyasmā ānando taṁ māṇavakaṁ etadavoca:\n“akālo kho, māṇavaka.\nAtthi me ajja bhesajjamattā pītā.\nAppevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti.\n“Evaṁ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; upasaṅkamitvā subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca:\n“avocumhā kho mayaṁ bhoto vacanena taṁ bhavantaṁ ānandaṁ:\n‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati, evañca vadeti:\n“sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”’ti.\nEvaṁ vutte, bho, samaṇo ānando maṁ etadavoca:\n‘akālo kho, māṇavaka.\nAtthi me ajja bhesajjamattā pītā.\nAppevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’ti.\nEttāvatāpi kho, bho, katameva etaṁ, yato kho so bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti.","en":"When he had spoken, Venerable Ānanda said to him,\n“It’s not the right time, young student.\nI have drunk a dose of medicine today.\nBut hopefully tomorrow I’ll get a chance to visit him.”\n“Yes, worthy sir,” replied the young student. He went back to Subha, and told him what had happened, adding,\n“This much, sir, I managed to do. At least the worthy Ānanda will take the opportunity to visit tomorrow.”"}},{"id":"dn10:1.5","sourceIds":["dn10:1.5.1","dn10:1.5.2","dn10:1.5.3","dn10:1.5.4","dn10:1.5.5"],"kind":"text","text":{"pi":"Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.\nSammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto āyasmantaṁ ānandaṁ etadavoca:\n“bhavañhi ānando tassa bhoto gotamassa dīgharattaṁ upaṭṭhāko santikāvacaro samīpacārī.\nBhavametaṁ ānando jāneyya, yesaṁ so bhavaṁ gotamo dhammānaṁ vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.\nKatamesānaṁ kho, bho ānanda, dhammānaṁ so bhavaṁ gotamo vaṇṇavādī ahosi; kattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?","en":"Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat down on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him.\nWhen the greetings and polite conversation were over, he sat down to one side and said to Ānanda:\n“Worthy Ānanda, you were the worthy Gotama’s attendant. You were close to him, living in his presence.\nYou ought to know what things the worthy Gotama praised, and in which he encouraged, settled, and grounded all these people.\nWhat were those things?”"}},{"id":"dn10:1.6","sourceIds":["dn10:1.6.1","dn10:1.6.2","dn10:1.6.3","dn10:1.6.4"],"kind":"text","text":{"pi":"“Tiṇṇaṁ kho, māṇava, khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.\nKatamesaṁ tiṇṇaṁ?\nAriyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa.\nImesaṁ kho, māṇava, tiṇṇaṁ khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti.","en":"“Student, the Buddha praised three spectrums of practice, and that’s what he encouraged, settled, and grounded all these people in.\nWhat three?\nThe spectrums of noble ethics, noble immersion, and noble wisdom.\nThese are the three  spectrums of practice that the Buddha praised.”"}},{"id":"dn10:1.6.5","sourceIds":["dn10:1.6.5.0"],"kind":"text","text":{"pi":"1. Sīlakkhandha","en":"1. The Entire Spectrum of Ethics"}},{"id":"dn10:1.6-from-dn10-1.6.6","sourceIds":["dn10:1.6.6"],"kind":"text","text":{"pi":"“Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?","en":"“But what was that spectrum of noble ethics that the Buddha praised?”"}},{"id":"dn10:1.7","sourceIds":["dn10:1.7.1","dn10:1.7.2","dn10:1.7.3"],"kind":"text","text":{"pi":"“Idha, māṇava, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.\nSo imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.\nSo dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.","en":"“Student, 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 fit for training, teacher of gods and humans, awakened, blessed.\nHe 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.\nHe teaches Dhamma that’s 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."}},{"id":"dn10:1.8","sourceIds":["dn10:1.8.1","dn10:1.8.2","dn10:1.8.3","dn10:1.8.4","dn10:1.8.5","dn10:1.8.6"],"kind":"text","text":{"pi":"Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.\nSo taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.\nSo tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:\n‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā,\nnayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.\nYannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.","en":"A householder hears that teaching, or a householder’s child, or someone reborn in a good family.\nThey gain faith in the Realized One\nand reflect:\n‘Life at home is cramped and dirty, life gone forth is wide open.\nIt’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.\nWhy don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’"}},{"id":"dn10:1.9","sourceIds":["dn10:1.9.1"],"kind":"text","text":{"pi":"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.","en":"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."}},{"id":"dn10:1.10","sourceIds":["dn10:1.10.1"],"kind":"text","text":{"pi":"So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.","en":"Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content."}},{"id":"dn10:1.11","sourceIds":["dn10:1.11.1","dn10:1.11.2","dn10:1.11.3"],"kind":"text","text":{"pi":"Kathañca, māṇava, bhikkhu sīlasampanno hoti?\nIdha, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.\nYampi, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati;","en":"And how is a mendicant accomplished in ethics?\nIt’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. …"}},{"id":"dn10:1.12.1-1","sourceIds":["dn10:1.12.1-1.27"],"kind":"text","text":{"pi":"idampissa hoti sīlasmiṁ.","en":"This pertains to their ethics."}},{"id":"dn10:1.28","sourceIds":["dn10:1.28.1","dn10:1.28.2","dn10:1.28.3","dn10:1.28.4","dn10:1.28.5","dn10:1.28.6","dn10:1.28.7"],"kind":"text","text":{"pi":"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,\nseyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho\niti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.\nYampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,\nseyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ paṭimokkho\niti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.\nIdampissa hoti sīlasmiṁ.","en":"There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.\nThis includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages.\nThey refrain from such low lore, such wrong livelihood. …\nThis pertains to their ethics."}},{"id":"dn10:1.29","sourceIds":["dn10:1.29.1","dn10:1.29.2","dn10:1.29.3","dn10:1.29.4","dn10:1.29.5"],"kind":"text","text":{"pi":"Sa kho so, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.\nSeyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato;\nevameva kho, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.\nSo iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.\nEvaṁ kho, māṇava, bhikkhu sīlasampanno hoti.","en":"A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.\nIt’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.\nA mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.\nWhen they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.\nThat’s how a mendicant is accomplished in ethics."}},{"id":"dn10:1.30","sourceIds":["dn10:1.30.1","dn10:1.30.2","dn10:1.30.3","dn10:1.30.4","dn10:1.30.5","dn10:1.30.6","dn10:1.30.7","dn10:1.30.8","dn10:1.30.9"],"kind":"text","text":{"pi":"Ayaṁ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.\nAtthi cevettha uttarikaraṇīyan”ti.\n“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.\nSo cāyaṁ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo.\nEvaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi.\nEvaṁ paripuṇṇañca, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu:\n‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti.\nAtha ca pana bhavaṁ ānando evamāha:\n‘atthi cevettha uttarikaraṇīyan’”ti.","en":"This is that spectrum of noble ethics that the Buddha praised.\nBut there is still more to be done.”\n“It’s incredible, worthy Ānanda, it’s amazing,\nThis spectrum of noble ethics is complete, not lacking anything!\nSuch a complete spectrum of ethics cannot be seen among the other ascetics and brahmins.\nWere other ascetics and brahmins to see such a spectrum of noble ethics in themselves, they’d be delighted with just that much:\n‘This is sufficient; enough has been done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’\nAnd yet you say:\n‘But there is still more to be done.’"}},{"id":"dn10:2.1","sourceIds":["dn10:2.1.0","dn10:2.1.1"],"kind":"text","text":{"pi":"2. Samādhikkhandha\n“Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?","en":"2. The Spectrum of Immersion\nBut what, Worthy Ānanda, was that spectrum of noble immersion that the Buddha praised?”"}},{"id":"dn10:2.2","sourceIds":["dn10:2.2.1","dn10:2.2.2","dn10:2.2.3","dn10:2.2.4","dn10:2.2.5","dn10:2.2.6","dn10:2.2.7","dn10:2.2.8","dn10:2.2.9","dn10:2.2.10","dn10:2.2.11"],"kind":"text","text":{"pi":"“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti?\nIdha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī;\nyatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.\nSotena saddaṁ sutvā …pe…\nghānena gandhaṁ ghāyitvā …\njivhāya rasaṁ sāyitvā …\nkāyena phoṭṭhabbaṁ phusitvā …\nmanasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;\nyatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.\nSo iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.\nEvaṁ kho, māṇava, bhikkhu indriyesu guttadvāro hoti.","en":"“And how, student, does a mendicant guard the sense doors?\nWhen a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.\nIf 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.\nWhen they hear a sound with their ears …\nWhen they smell an odor with their nose …\nWhen they taste a flavor with their tongue …\nWhen they feel a touch with their body …\nWhen they know an idea with their mind, they don’t get caught up in the features and details.\nIf 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.\nWhen they have this noble sense restraint, they experience an unsullied bliss inside themselves.\nThat’s how a mendicant guards the sense doors."}},{"id":"dn10:2.3","sourceIds":["dn10:2.3.1","dn10:2.3.2","dn10:2.3.3"],"kind":"text","text":{"pi":"Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti?\nIdha, māṇava, bhikkhu 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.\nEvaṁ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti.","en":"And how does a mendicant have mindfulness and situational awareness?\nIt’s when a mendicant acts 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.\nThat’s how a mendicant has mindfulness and situational awareness."}},{"id":"dn10:2.4","sourceIds":["dn10:2.4.1","dn10:2.4.2","dn10:2.4.3","dn10:2.4.4","dn10:2.4.5"],"kind":"text","text":{"pi":"Kathañca, māṇava, bhikkhu santuṭṭho hoti?\nIdha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.\nSeyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;\nevameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.\nEvaṁ kho, māṇava, bhikkhu santuṭṭho hoti.","en":"And how is a mendicant content?\nIt’s when 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.\nThey’re like a bird: wherever it flies, wings are its only burden.\nIn 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.\nThat’s how a mendicant is content."}},{"id":"dn10:2.5","sourceIds":["dn10:2.5.1","dn10:2.5.2","dn10:2.5.3"],"kind":"text","text":{"pi":"So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato\nvivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.\nSo pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.","en":"When they have this spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,\nthey 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.\nAfter the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present."}},{"id":"dn10:2.6","sourceIds":["dn10:2.6.1","dn10:2.6.2","dn10:2.6.3","dn10:2.6.4","dn10:2.6.5"],"kind":"text","text":{"pi":"So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṁ parisodheti.\nByāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti.\nThinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.\nUddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti.\nVicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.","en":"Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.\nGiving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.\nGiving 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.\nGiving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.\nGiving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt."}},{"id":"dn10:2.7","sourceIds":["dn10:2.7.1","dn10:2.7.2","dn10:2.7.3","dn10:2.7.4","dn10:2.7.5","dn10:2.7.6","dn10:2.7.7","dn10:2.7.8"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, puriso iṇaṁ ādāya kammante payojeyya.\nTassa te kammantā samijjheyyuṁ.\nSo yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya.\nTassa evamassa:\n‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ.\nTassa me te kammantā samijjhiṁsu.\nSohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti.\nSo tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.","en":"Suppose a man who has gotten into debt were to apply himself to work,\nand his efforts proved successful.\nHe would pay off the original loan and have enough left over to support his partner.\nThinking about this,\nhe’d be filled with joy and happiness."}},{"id":"dn10:2.8","sourceIds":["dn10:2.8.1","dn10:2.8.2","dn10:2.8.3","dn10:2.8.4","dn10:2.8.5","dn10:2.8.6"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā.\nSo aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā.\nTassa evamassa:\n‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā.\nSomhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti.\nSo tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.","en":"Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak.\nBut after some time they’d recover from that illness, and regain their appetite and their strength.\nThinking about this,\nthey’d be filled with joy and happiness."}},{"id":"dn10:2.9","sourceIds":["dn10:2.9.1","dn10:2.9.2","dn10:2.9.3","dn10:2.9.4","dn10:2.9.5","dn10:2.9.6"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa.\nSo aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo.\nTassa evamassa:\n‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ.\nSomhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti.\nSo tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.","en":"Suppose a person was imprisoned in a jail.\nBut after some time they were released from jail, safe and sound, with no loss of wealth.\nThinking about this,\nthey’d be filled with joy and happiness."}},{"id":"dn10:2.10","sourceIds":["dn10:2.10.1","dn10:2.10.2","dn10:2.10.3","dn10:2.10.4","dn10:2.10.5","dn10:2.10.6"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.\nSo aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṅgamo.\nTassa evamassa:\n‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo.\nSomhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti.\nSo tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.","en":"Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish.\nBut after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish.\nThinking about this,\nthey’d be filled with joy and happiness."}},{"id":"dn10:2.11","sourceIds":["dn10:2.11.1","dn10:2.11.2","dn10:2.11.3","dn10:2.11.4","dn10:2.11.5","dn10:2.11.6"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ.\nSo aparena samayena taṁ kantāraṁ nitthareyya, sotthinā gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ.\nTassa evamassa:\n‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ.\nSomhi etarahi taṁ kantāraṁ nitthiṇṇo, sotthinā gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti.\nSo tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.","en":"Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat.\nBut after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril.\nThinking about this,\nthey’d be filled with joy and happiness."}},{"id":"dn10:2.12","sourceIds":["dn10:2.12.1","dn10:2.12.2","dn10:2.12.3","dn10:2.12.4"],"kind":"text","text":{"pi":"Evameva kho, māṇava, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.\nSeyyathāpi, māṇava, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ.\nEvameva kho bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.\nTassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.","en":"In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing.\nBut when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.\nSeeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed."}},{"id":"dn10:2.13","sourceIds":["dn10:2.13.1","dn10:2.13.2"],"kind":"text","text":{"pi":"So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.","en":"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.\nThey drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion."}},{"id":"dn10:2.14","sourceIds":["dn10:2.14.1","dn10:2.14.2","dn10:2.14.3","dn10:2.14.4","dn10:2.14.5"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī.\nEvameva kho, māṇava, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.\nYampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.\nIdampissa hoti samādhismiṁ.","en":"It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.\nIn the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.\nThis pertains to their immersion."}},{"id":"dn10:2.15","sourceIds":["dn10:2.15.1","dn10:2.15.2"],"kind":"text","text":{"pi":"Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.","en":"Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains 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.\nThey drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion."}},{"id":"dn10:2.16","sourceIds":["dn10:2.16.1","dn10:2.16.2","dn10:2.16.3","dn10:2.16.4","dn10:2.16.5"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.\nEvameva kho, māṇava, bhikkhu …pe…\nyampi, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.\nIdampissa hoti samādhismiṁ.","en":"It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.\nIn the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.\nThis pertains to their immersion."}},{"id":"dn10:2.17","sourceIds":["dn10:2.17.1","dn10:2.17.2","dn10:2.17.3","dn10:2.17.4","dn10:2.17.5","dn10:2.17.6","dn10:2.17.7"],"kind":"text","text":{"pi":"Puna caparaṁ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.\nSeyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa.\nEvameva kho, māṇava, bhikkhu …pe…\nyampi, māṇava, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.\nIdampissa hoti samādhismiṁ.","en":"Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’\nThey drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.\nIt’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.\nIn the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.\nThis pertains to their immersion."}},{"id":"dn10:2.18","sourceIds":["dn10:2.18.1","dn10:2.18.2","dn10:2.18.3","dn10:2.18.4","dn10:2.18.5","dn10:2.18.6","dn10:2.18.7","dn10:2.18.8"],"kind":"text","text":{"pi":"Puna caparaṁ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;\nnāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.\nSeyyathāpi, māṇava, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa.\nEvameva kho, māṇava, bhikkhu …pe…\nyampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.\nSo imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.\nIdampissa hoti samādhismiṁ.","en":"Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.\nThey sit spreading their body through with pure bright mind.\nThere’s no part of the body that’s not spread with pure bright mind.\nIt’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.\nIn the same way, a mendicant sits spreading their body through with pure bright mind. There’s no part of their body that’s not spread with pure bright mind.\nThis pertains to their immersion."}},{"id":"dn10:2.19","sourceIds":["dn10:2.19.1","dn10:2.19.2","dn10:2.19.3","dn10:2.19.4","dn10:2.19.5","dn10:2.19.6","dn10:2.19.7","dn10:2.19.8","dn10:2.19.9"],"kind":"text","text":{"pi":"Ayaṁ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.\nAtthi cevettha uttarikaraṇīyan”ti.\n“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.\nSo cāyaṁ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo.\nEvaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi.\nEvaṁ paripuṇṇañca, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu:\n‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti.\nAtha ca pana bhavaṁ ānando evamāha:\n‘atthi cevettha uttarikaraṇīyan’ti.","en":"This is that spectrum of noble immersion that the Buddha praised.\nBut there is still more to be done.”\n“It’s incredible, worthy Ānanda, it’s amazing!\nThis spectrum of noble immersion is complete, not lacking anything!\nSuch a complete spectrum of noble immersion cannot be seen among the other ascetics and brahmins.\nWere other ascetics and brahmins to see such a complete spectrum of noble immersion in themselves, they’d be delighted with just that much:\n‘This is sufficient; enough has been done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’\nAnd yet you say:\n‘But there is still more to be done.’"}},{"id":"dn10:2.20","sourceIds":["dn10:2.20.0","dn10:2.20.1"],"kind":"text","text":{"pi":"3. Paññākkhandha\nKatamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?","en":"3. The Spectrum of Wisdom\nBut what, worthy Ānanda, was that spectrum of noble wisdom that the Buddha praised?”"}},{"id":"dn10:2.21","sourceIds":["dn10:2.21.1","dn10:2.21.2","dn10:2.21.3","dn10:2.21.4"],"kind":"text","text":{"pi":"“So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.\nSo evaṁ pajānāti:\n‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;\nidañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.","en":"“When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.\nThey understand:\n‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.\nAnd this consciousness of mine is attached to it, tied to it.’"}},{"id":"dn10:2.22","sourceIds":["dn10:2.22.1","dn10:2.22.2","dn10:2.22.3","dn10:2.22.4","dn10:2.22.5","dn10:2.22.6","dn10:2.22.7","dn10:2.22.8","dn10:2.22.9","dn10:2.22.10"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.\nTamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.\nEvameva kho, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.\nSo evaṁ pajānāti:\n‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo. Idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.\nYampi, māṇava, bhikkhu evaṁ samāhite citte …pe…\nāneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.\nSo evaṁ pajānāti …pe…\nettha paṭibaddhanti.\nIdampissa hoti paññāya.","en":"Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown.\nAnd a person with clear eyes were to take it in their hand and examine it: ‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’\nIn the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.\nThis pertains to their wisdom."}},{"id":"dn10:2.23","sourceIds":["dn10:2.23.1","dn10:2.23.2"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.\nSo imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.\nFrom this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty."}},{"id":"dn10:2.24","sourceIds":["dn10:2.24.1","dn10:2.24.2","dn10:2.24.3","dn10:2.24.4","dn10:2.24.5","dn10:2.24.6","dn10:2.24.7","dn10:2.24.8","dn10:2.24.9","dn10:2.24.10","dn10:2.24.11","dn10:2.24.12"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, puriso muñjamhā īsikaṁ pavāheyya.\nTassa evamassa:\n‘ayaṁ muñjo ayaṁ īsikā; añño muñjo aññā īsikā; muñjamhā tveva īsikā pavāḷhā’ti.\nSeyyathā vā pana, māṇava, puriso asiṁ kosiyā pavāheyya.\nTassa evamassa:\n‘ayaṁ asi, ayaṁ kosi; añño asi, aññā kosi; kosiyā tveva asi pavāḷho’ti.\nSeyyathā vā pana, māṇava, puriso ahiṁ karaṇḍā uddhareyya.\nTassa evamassa:\n‘ayaṁ ahi, ayaṁ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.\nEvameva kho, māṇava, bhikkhu …pe…\nyampi, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti …pe….\nIdampissa hoti paññāya.","en":"Suppose a person was to draw a reed out from its sheath.\nThey’d think:\n‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’\nOr suppose a person was to draw a sword out from its scabbard.\nThey’d think:\n‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’\nOr suppose a person was to draw a snake out from its slough.\nThey’d think:\n‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’\nIn the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.\nThis pertains to their wisdom."}},{"id":"dn10:2.25","sourceIds":["dn10:2.25.1","dn10:2.25.2"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.\nSo anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.\nThey wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity."}},{"id":"dn10:2.26","sourceIds":["dn10:2.26.1","dn10:2.26.2","dn10:2.26.3","dn10:2.26.4","dn10:2.26.5","dn10:2.26.6"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.\nSeyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaññadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.\nSeyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaññadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.\nEvameva kho, māṇava, bhikkhu …pe… yampi māṇava bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.\nSo anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.\nIdampissa hoti paññāya.","en":"Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.\nOr suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.\nOr suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.\nIn the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.\nThis pertains to their wisdom."}},{"id":"dn10:2.27","sourceIds":["dn10:2.27.1","dn10:2.27.2","dn10:2.27.3","dn10:2.27.4","dn10:2.27.5","dn10:2.27.6","dn10:2.27.7"],"kind":"text","text":{"pi":"So evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti\nSo dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.\nSeyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa—bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi.\nEvameva kho, māṇava, bhikkhu …pe…\nyampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.\nSo dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.\nIdampissa hoti paññāya.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.\nWith clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.\nSuppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’\nIn the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.\nThis pertains to their wisdom."}},{"id":"dn10:2.28","sourceIds":["dn10:2.28.1","dn10:2.28.2","dn10:2.28.3","dn10:2.28.4","dn10:2.28.5","dn10:2.28.6","dn10:2.28.7","dn10:2.28.8","dn10:2.28.9","dn10:2.28.10","dn10:2.28.11","dn10:2.28.12","dn10:2.28.13","dn10:2.28.14","dn10:2.28.15","dn10:2.28.16","dn10:2.28.17","dn10:2.28.18"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.\nSo parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti,\nsarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,\nvītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,\nsadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,\nvītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,\nsamohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,\nvītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,\nsaṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,\nvikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,\nmahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,\namahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,\nsauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,\nanuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,\nsamāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,\nasamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,\nvimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,\navimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others.\nThey understand\nmind with greed as ‘mind with greed’,\nand mind without greed as ‘mind without greed’.\nThey understand mind with hate …\nmind without hate …\nmind with delusion …\nmind without delusion …\nconstricted mind …\nscattered mind …\nexpansive mind …\nunexpansive mind …\nmind that is not supreme …\nmind that is supreme …\nimmersed mind …\nunimmersed mind …\nfreed mind …\nThey understand unfreed mind as ‘unfreed mind’."}},{"id":"dn10:2.29","sourceIds":["dn10:2.29.1","dn10:2.29.2","dn10:2.29.3","dn10:2.29.4","dn10:2.29.5","dn10:2.29.6","dn10:2.29.7"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya.\nEvameva kho, māṇava, bhikkhu …pe…\nyampi, māṇava, bhikkhu evaṁ samāhite …pe… āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.\nSo parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti,\nsarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe…\navimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.\nIdampissa hoti paññāya.","en":"Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’\nIn the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others.\nThis pertains to their wisdom."}},{"id":"dn10:2.30","sourceIds":["dn10:2.30.1","dn10:2.30.2"],"kind":"text","text":{"pi":"So evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti\nSo 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.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.\nThey 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."}},{"id":"dn10:2.31","sourceIds":["dn10:2.31.1","dn10:2.31.2","dn10:2.31.3","dn10:2.31.4"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya; tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. So tamhāpi gāmā amuṁ gāmaṁ gacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. Somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.\nEvameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.\nSo anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.\nIdampissa hoti paññāya.","en":"Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’\nIn the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.\nThis pertains to their wisdom."}},{"id":"dn10:2.32","sourceIds":["dn10:2.32.1","dn10:2.32.2"],"kind":"text","text":{"pi":"So evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.\nSo 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.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.\nWith 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 broke up, after death, they were 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 broke up, after death, they were 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."}},{"id":"dn10:2.33","sourceIds":["dn10:2.33.1","dn10:2.33.2","dn10:2.33.3","dn10:2.33.4","dn10:2.33.5"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti.\nEvameva kho, māṇava, bhikkhu …pe…\nyampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.\nSo dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.\nIdampissa hoti paññāya.","en":"Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see humans entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’\nIn the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project and extend it toward knowledge of the death and rebirth of sentient beings.\nThis pertains to their wisdom."}},{"id":"dn10:2.34","sourceIds":["dn10:2.34.1","dn10:2.34.2","dn10:2.34.3"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.\nSo idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti;\nime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.\nThey 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’.\nThey 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’."}},{"id":"dn10:2.35","sourceIds":["dn10:2.35.1","dn10:2.35.2","dn10:2.35.3"],"kind":"text","text":{"pi":"Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,\nvimuttasmiṁ vimuttamiti ñāṇaṁ hoti.\n‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.","en":"Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.\nWhen they’re freed, they know they’re freed.\nThey 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.’"}},{"id":"dn10:2.36","sourceIds":["dn10:2.36.1","dn10:2.36.2","dn10:2.36.3","dn10:2.36.4","dn10:2.36.5","dn10:2.36.6","dn10:2.36.7"],"kind":"text","text":{"pi":"Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.\nEvameva kho, māṇava, bhikkhu …pe…\nyampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.\nSo idaṁ dukkhanti yathābhūtaṁ pajānāti …pe…\nāsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.\nTassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.\nIdampissa hoti paññāya.","en":"Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.’\nIn the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.\nThis pertains to their wisdom."}},{"id":"dn10:2.37","sourceIds":["dn10:2.37.1","dn10:2.37.2","dn10:2.37.3","dn10:2.37.4","dn10:2.37.5","dn10:2.37.6","dn10:2.37.7","dn10:2.37.8","dn10:2.37.9","dn10:2.37.10","dn10:2.37.11"],"kind":"text","text":{"pi":"Ayaṁ kho so, māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi.\nNatthi cevettha uttarikaraṇīyan”ti.\n“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.\nSo cāyaṁ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo.\nEvaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ paññākkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi.\nNatthi cevettha uttarikaraṇīyaṁ.\nAbhikkantaṁ, bho ānanda, abhikkantaṁ, bho ānanda.\nSeyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito.\nEsāhaṁ, bho ānanda, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.\nUpāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.\nSubhasuttaṁ niṭṭhitaṁ dasamaṁ.","en":"This is that spectrum of noble wisdom that the Buddha praised.\nAnd there is nothing more to be done.”\n“It’s incredible, worthy Ānanda, it’s amazing!\nThis spectrum of noble wisdom is complete, not lacking anything!\nSuch a complete spectrum of wisdom cannot be seen among the other ascetics and brahmins.\nAnd there is nothing more to be done.\nExcellent, worthy Ānanda! Excellent!\nAs if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Ānanda has made the teaching clear in many ways.\nI go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.\nFrom this day forth, may the worthy Ānanda remember me as a lay follower who has gone for refuge for life.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/dn10/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}