{"id":"mn94","title":"With Ghoṭamukha","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn94","title":"With Ghoṭamukha","units":[{"id":"mn94:0","sourceIds":["mn94:0.1","mn94:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 94\nGhoṭamukhasutta","en":"Middle Discourses 94\nWith Ghoṭamukha"}},{"id":"mn94:1","sourceIds":["mn94:1.1","mn94:1.2"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane.","en":"So I have heard.\nAt one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove."}},{"id":"mn94:2","sourceIds":["mn94:2.1","mn94:2.2","mn94:2.3","mn94:2.4","mn94:2.5","mn94:2.6","mn94:2.7","mn94:2.8"],"kind":"text","text":{"pi":"Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena.\nAtha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṁ tenupasaṅkami.\nTena kho pana samayena āyasmā udeno abbhokāse caṅkamati.\nAtha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṁ sammodi.\nSammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā āyasmantaṁ udenaṁ caṅkamantaṁ anucaṅkamamāno evamāha:\n“ambho samaṇa, ‘natthi dhammiko paribbajo’—\nevaṁ me ettha hoti.\nTañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.","en":"Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business.\nThen as he was going for a walk he went to the Khemiya Mango Grove.\nAt that time Venerable Udena was walking mindfully in the open air.\nGhoṭamukha approached and exchanged greetings with him.\nWalking alongside Udena, he said,\n“My ascetic, there is no such thing as a principled renunciate life;\nthat’s what I think.\nYet I have not seen honorable ones such as yourself, or a relevant teaching.”"}},{"id":"mn94:3","sourceIds":["mn94:3.1","mn94:3.2","mn94:3.3","mn94:3.4","mn94:3.5","mn94:3.6","mn94:3.7"],"kind":"text","text":{"pi":"Evaṁ vutte, āyasmā udeno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi.\nGhoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṁ pavisitvā ekamantaṁ aṭṭhāsi.\nEkamantaṁ ṭhitaṁ kho ghoṭamukhaṁ brāhmaṇaṁ āyasmā udeno etadavoca:\n“saṁvijjanti kho, brāhmaṇa, āsanāni.\nSace ākaṅkhasi, nisīdā”ti.\n“Etadeva kho pana mayaṁ bhoto udenassa āgamayamānā nisīdāma.\nKathañhi nāma mādiso pubbe animantito āsane nisīditabbaṁ maññeyyā”ti?","en":"When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out.\nGhoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side.\nUdena said to him,\n“There are seats, brahmin.\nPlease sit if you wish.”\n“I was just waiting for you to sit down.\nFor how on earth could one such as I presume to sit first without being invited?”"}},{"id":"mn94:4","sourceIds":["mn94:4.1","mn94:4.2","mn94:4.3","mn94:4.4","mn94:4.5","mn94:4.6","mn94:4.7","mn94:4.8"],"kind":"text","text":{"pi":"Atha kho ghoṭamukho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.\nEkamantaṁ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca:\n“ambho samaṇa, ‘natthi dhammiko paribbajo’—\nevaṁ me ettha hoti.\nTañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.\n“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi:\n‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā siyā no ettha kathāsallāpo”ti.\n“Anuññeyyaṁ khvāhaṁ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṁ bhoto udenassa bhāsitassa atthaṁ na jānissāmi, bhavantaṁyeva tattha udenaṁ uttari paṭipucchissāmi: ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā hotu no ettha kathāsallāpo”ti.","en":"Then he took a low seat and sat to one side,\nwhere he said,\n“My ascetic, there is no such thing as a principled renunciate life;\nthat’s what I think.\nYet I have not seen worthy ones such as yourself, or a relevant teaching.”\n“Brahmin, we can discuss this. But only if you grant what should be granted, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:\n‘Sir, why is this? What does that mean?’”\n“Let us discuss this. I will do as you say.”"}},{"id":"mn94:5","sourceIds":["mn94:5.1","mn94:5.2","mn94:5.3","mn94:5.4","mn94:5.5","mn94:5.6","mn94:5.7","mn94:5.8","mn94:5.9","mn94:5.10","mn94:5.11","mn94:5.12","mn94:5.13"],"kind":"text","text":{"pi":"“Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ.\nKatame cattāro?\nIdha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.\nIdha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.\nIdha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.\nIdha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.\nSo anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.\nImesaṁ, brāhmaṇa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti?\n“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṁ me puggalo cittaṁ nārādheti;\nyopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti;\nyopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti;\nyo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.\nAyameva me puggalo cittaṁ ārādhetī”ti.","en":"“Brahmin, these four individuals are found in the world.\nWhat four?\nOne individual mortifies themselves, committed to the practice of mortifying themselves.\nOne individual mortifies others, committed to the practice of mortifying others.\nOne individual mortifies themselves and others, committed to the practice of mortifying themselves and others.\nOne individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.\nThey live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.\nWhich one of these four individuals do you like the sound of?”\n“Worthy Udena, I don’t like the sound of the first three individuals.\nI only like the sound of the last individual, who doesn’t mortify either themselves or others.”"}},{"id":"mn94:6","sourceIds":["mn94:6.1","mn94:6.2","mn94:6.3","mn94:6.4","mn94:6.5","mn94:6.6","mn94:6.7","mn94:6.8","mn94:6.9"],"kind":"text","text":{"pi":"“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṁ nārādhentī”ti?\n“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti;\niminā me ayaṁ puggalo cittaṁ nārādheti.\nYopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti;\niminā me ayaṁ puggalo cittaṁ nārādheti.\nYopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti;\niminā me ayaṁ puggalo cittaṁ nārādheti.\nYo ca kho ayaṁ, bho udena, 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;\niminā me ayaṁ puggalo cittaṁ ārādhetī”ti.","en":"“But why don’t you like the sound of those three individuals?”\n“Worthy Udena, the individual who mortifies themselves does so even though they want to be happy and recoil from pain.\nThat’s why I don’t like the sound of that individual.\nThe individual who mortifies others does so even though others want to be happy and recoil from pain.\nThat’s why I don’t like the sound of that individual.\nThe individual who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.\nThat’s why I don’t like the sound of that individual.\nThe individual 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.\nThat’s why I like the sound of that individual.”"}},{"id":"mn94:7","sourceIds":["mn94:7.1","mn94:7.2","mn94:7.3","mn94:7.4","mn94:7.5","mn94:7.6","mn94:7.7","mn94:7.8","mn94:7.9","mn94:7.10"],"kind":"text","text":{"pi":"“Dvemā, brāhmaṇa, parisā.\nKatamā dve?\nIdha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati, dāsidāsaṁ pariyesati, khettavatthuṁ pariyesati, jātarūparajataṁ pariyesati.\nIdha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya, dāsidāsaṁ pahāya, khettavatthuṁ pahāya, jātarūparajataṁ pahāya, agārasmā anagāriyaṁ pabbajitā.\nSvāyaṁ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.\nSo anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.\nIdha katamaṁ tvaṁ, brāhmaṇa, puggalaṁ katamāya parisāya bahulaṁ samanupassasi—\nyā cāyaṁ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati dāsidāsaṁ pariyesati khettavatthuṁ pariyesati jātarūparajataṁ pariyesati, yā cāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā”ti?\n“Yvāyaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati;\nimāhaṁ puggalaṁ yāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā imissaṁ parisāyaṁ bahulaṁ samanupassāmī”ti.","en":"“There are, brahmin, these two groups of people.\nWhat two?\nThere’s one group of people who, being obsessed with jeweled earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and currency.\nAnd there’s another group of people who, not being obsessed with jeweled earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and currency, and goes forth from the lay life to homelessness.\nNow, brahmin, that individual who doesn’t mortify either themselves or others—\nin which of these two groups of people do you usually find such an individual?”\n“I usually find such an individual in\nthe group that has gone forth from the lay life to homelessness.”"}},{"id":"mn94:8","sourceIds":["mn94:8.1","mn94:8.2","mn94:8.3","mn94:8.4","mn94:8.5","mn94:8.6","mn94:8.7","mn94:8.8","mn94:8.9"],"kind":"text","text":{"pi":"“Idāneva kho pana te, brāhmaṇa, bhāsitaṁ: ‘mayaṁ evaṁ ājānāma—\nambho samaṇa, natthi dhammiko paribbajo,\nevaṁ me ettha hoti.\nTañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti.\n“Addhā mesā, bho udena, sānuggahā vācā bhāsitā.\n‘Atthi dhammiko paribbajo’—\nevaṁ me ettha hoti.\nEvañca pana maṁ bhavaṁ udeno dhāretu.\nYe ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti.","en":"“Just now I understood you to say:\n‘My ascetic, there is no such thing as a principled renunciate life;\nthat’s what I think.\nYet I have not seen honorable ones such as yourself, or a relevant teaching.’”\n“Well, I obviously had my reasons for saying that, worthy Udena.\nBut there is such a thing as a principled renunciate life.\nThat’s what I think,\nand that’s how you should remember me.\nNow, these four individuals that you’ve spoken of in a brief summary: please explain them to me in detail, out of sympathy.”"}},{"id":"mn94:9","sourceIds":["mn94:9.1","mn94:9.2","mn94:9.3"],"kind":"text","text":{"pi":"“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.\n“Evaṁ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi.\nĀyasmā udeno etadavoca:","en":"“Well then, brahmin, listen and apply your mind well, I will speak.”\n“Yes, worthy sir,” replied Ghoṭamukha.\nUdena said this:"}},{"id":"mn94:10","sourceIds":["mn94:10.1","mn94:10.2","mn94:10.3","mn94:10.4","mn94:10.5","mn94:10.6","mn94:10.7","mn94:10.8","mn94:10.9","mn94:10.10","mn94:10.11","mn94:10.12","mn94:10.13","mn94:10.14","mn94:10.15"],"kind":"text","text":{"pi":"“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto?\nIdha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati.\nSo 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.\nSo ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko;\nekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti;\nekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati.\nSo 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.\nSo 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;\nkesamassulocakopi hoti kesamassulocanānuyogamanuyutto,\nubbhaṭṭhakopi hoti āsanapaṭikkhitto,\nukkuṭikopi hoti ukkuṭikappadhānamanuyutto,\nkaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti;\nsāyatatiyakampi udakorohanānuyogamanuyutto viharati—\niti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.\nAyaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.","en":"“What individual mortifies themselves, committed to the practice of mortifying themselves?\nIt’s when an individual 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 on their behalf, or an invitation for a meal.\nThey 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 hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.\nThey go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.\nThey feed on one saucer a day, two saucers a day, up to seven saucers a day.\nThey 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.\nThey 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.\nThey 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.\nThey tear out their hair and beard, committed to this practice.\nThey constantly stand, turning down seats.\nThey squat, committed to the endeavor of squatting.\nThey lie on a mat of thorns, making a mat of thorns their bed.\nThey’re devoted to ritual bathing three times a day, including at dusk.\nAnd so they live committed to practicing these various ways of mortifying and tormenting the body.\nThis is called an individual who mortifies themselves, being committed to the practice of mortifying themselves."}},{"id":"mn94:11","sourceIds":["mn94:11.1","mn94:11.2","mn94:11.3"],"kind":"text","text":{"pi":"Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto?\nIdha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā.\nAyaṁ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.","en":"And what individual mortifies others, committed to the practice of mortifying others?\nIt’s when an individual is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.\nThis is called an individual who mortifies others, being committed to the practice of mortifying others."}},{"id":"mn94:12","sourceIds":["mn94:12.1","mn94:12.2","mn94:12.3","mn94:12.4","mn94:12.5","mn94:12.6","mn94:12.7","mn94:12.8","mn94:12.9"],"kind":"text","text":{"pi":"Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto?\nIdha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo.\nSo puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena.\nSo tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti.\nEkissāya 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.\nSo evamāha:\n‘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.\nYepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.\nAyaṁ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.","en":"And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others?\nIt’s when an individual is an anointed aristocratic king or a well-to-do brahmin.\nHe 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.\nThere he lies on the bare ground strewn with grass.\nThe 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 leftovers.\nHe says:\n‘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!’\nHis bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.\nThis is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others."}},{"id":"mn94:13","sourceIds":["mn94:13.1","mn94:13.2"],"kind":"text","text":{"pi":"Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto;\nso anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?","en":"And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,\nliving without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?"}},{"id":"mn94:14","sourceIds":["mn94:14.1","mn94:14.2","mn94:14.3"],"kind":"text","text":{"pi":"Idha, brāhmaṇa, 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":"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":"mn94:15","sourceIds":["mn94:15.1","mn94:15.2","mn94:15.3","mn94:15.4","mn94:15.5","mn94:15.6","mn94:15.7","mn94:15.8"],"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.\nSo 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.\nSo evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.","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?’\nAfter 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.\nOnce 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."}},{"id":"mn94:16","sourceIds":["mn94:16.1","mn94:16.2","mn94:16.3","mn94:16.4","mn94:16.5","mn94:16.6","mn94:16.7","mn94:16.8","mn94:16.9","mn94:16.10","mn94:16.11","mn94:16.12","mn94:16.13","mn94:16.14","mn94:16.15","mn94:16.16","mn94:16.17","mn94:16.18","mn94:16.19","mn94:16.20","mn94:16.21","mn94:16.22","mn94:16.23","mn94:16.24","mn94:16.25"],"kind":"text","text":{"pi":"Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.\nAbrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.\nMusāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.\nPisuṇaṁ 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.\nPharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.\nSamphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.\nSo bījagāmabhūtagāmasamārambhā paṭivirato hoti.\nEkabhattiko hoti rattūparato virato vikālabhojanā.\nNaccagītavāditavisūkadassanā paṭivirato hoti.\nMālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.\nUccāsayanamahāsayanā paṭivirato hoti.\nJātarūparajatapaṭiggahaṇā paṭivirato hoti.\nĀmakadhaññapaṭiggahaṇā paṭivirato hoti.\nĀmakamaṁsapaṭiggahaṇā paṭivirato hoti.\nItthikumārikapaṭiggahaṇā paṭivirato hoti.\nDāsidāsapaṭiggahaṇā paṭivirato hoti.\nAjeḷakapaṭiggahaṇā paṭivirato hoti.\nKukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.\nHatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.\nKhettavatthupaṭiggahaṇā paṭivirato hoti.\nDūteyyapahiṇagamanānuyogā paṭivirato hoti.\nKayavikkayā paṭivirato hoti.\nTulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.\nUkkoṭanavañcananikatisāciyogā paṭivirato hoti.\nChedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.","en":"They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.\nThey give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.\nThey 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.\nThey give up backbiting. 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 and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.\nThey give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.\nThey 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.\nThey refrain from injuring plants and seeds.\nThey eat in one part of the day, abstaining from eating at night and food at the wrong time.\nThey refrain from seeing shows of dancing, singing, and music.\nThey refrain from attiring and adorning themselves with garlands, fragrance, and makeup.\nThey refrain from high and luxurious beds.\nThey refrain from receiving gold and currency,\nraw grains,\nraw meat,\nwomen and girls,\nmale and female bondservants,\ngoats and sheep,\nchickens and pigs,\nelephants, cows, horses, and mares,\nand fields and land.\nThey refrain from running errands and messages;\nbuying and selling;\nfalsifying weights, metals, or measures;\nbribery, fraud, cheating, and duplicity;\nmutilation, murder, abduction, banditry, plunder, and violence."}},{"id":"mn94:17","sourceIds":["mn94:17.1","mn94:17.2","mn94:17.3","mn94:17.4"],"kind":"text","text":{"pi":"So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.\nSeyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;\nevameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.\nSo iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.","en":"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.\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.\nWhen they have this spectrum of noble ethics, they experience a blameless happiness inside themselves."}},{"id":"mn94:18","sourceIds":["mn94:18.1","mn94:18.2","mn94:18.3","mn94:18.4","mn94:18.5","mn94:18.6","mn94:18.7","mn94:18.8","mn94:18.9"],"kind":"text","text":{"pi":"So 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.","en":"When they see 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."}},{"id":"mn94:19","sourceIds":["mn94:19.1"],"kind":"text","text":{"pi":"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.","en":"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."}},{"id":"mn94:20","sourceIds":["mn94:20.1","mn94:20.2"],"kind":"text","text":{"pi":"So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato\nvivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.","en":"When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,\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."}},{"id":"mn94:21","sourceIds":["mn94:21.1","mn94:21.2","mn94:21.3","mn94:21.4","mn94:21.5","mn94:21.6"],"kind":"text","text":{"pi":"So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.\nSo 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":"After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.\nGiving 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":"mn94:22","sourceIds":["mn94:22.1","mn94:22.2"],"kind":"text","text":{"pi":"So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe\nvivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.","en":"They give up these five hindrances, corruptions of the heart that weaken wisdom.\nThen, 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."}},{"id":"mn94:23","sourceIds":["mn94:23.1"],"kind":"text","text":{"pi":"Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.","en":"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."}},{"id":"mn94:24","sourceIds":["mn94:24.1"],"kind":"text","text":{"pi":"Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.","en":"And with the fading away of rapture, they enter and remain 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.’"}},{"id":"mn94:25","sourceIds":["mn94:25.1"],"kind":"text","text":{"pi":"Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.","en":"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."}},{"id":"mn94:26","sourceIds":["mn94:26.1","mn94:26.2"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ 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 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":"mn94:27","sourceIds":["mn94:27.1","mn94:27.2"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ 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 …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… 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 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":"mn94:28","sourceIds":["mn94:28.1","mn94:28.2","mn94:28.3"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.\nSo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;\n‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti 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 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":"mn94:29","sourceIds":["mn94:29.1","mn94:29.2","mn94:29.3"],"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":"mn94:30","sourceIds":["mn94:30.1","mn94:30.2"],"kind":"text","text":{"pi":"Ayaṁ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.\nSo anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.","en":"This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.\nThey live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”"}},{"id":"mn94:31","sourceIds":["mn94:31.1","mn94:31.2","mn94:31.3","mn94:31.4","mn94:31.5"],"kind":"text","text":{"pi":"Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca:\n“abhikkantaṁ, bho udena, abhikkantaṁ, bho udena.\nSeyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito.\nEsāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.\nUpāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.","en":"When he had spoken, Ghoṭamukha said to him,\n“Excellent, worthy Udena! 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 Udena has made the teaching clear in many ways.\nI go for refuge to the worthy Udena, to the teaching, and to the mendicant Saṅgha.\nFrom this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life.”"}},{"id":"mn94:32","sourceIds":["mn94:32.1","mn94:32.2","mn94:32.3","mn94:32.4","mn94:32.5","mn94:32.6","mn94:32.7","mn94:32.8","mn94:32.9","mn94:32.10","mn94:32.11","mn94:32.12"],"kind":"text","text":{"pi":"“Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi.\nTameva bhagavantaṁ saraṇaṁ gacchāhi yamahaṁ saraṇaṁ gato”ti.\n“Kahaṁ pana, bho udena, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?\n“Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṁ sammāsambuddho”ti.\n“Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.\nSacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ vīsatiyā yojanesu …\ntiṁsāya yojanesu …\ncattārīsāya yojanesu …\npaññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.\nYojanasate cepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.\nYato ca kho, bho udena, parinibbuto so bhavaṁ gotamo, parinibbutampi mayaṁ taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.\nUpāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.","en":"“Brahmin, don’t go for refuge to me.\nYou should go for refuge to that same Blessed One to whom I have gone for refuge.”\n“But worthy Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”\n“Brahmin, the Buddha has already become fully quenched.”\n“Worthy Udena, if I heard that the worthy Gotama was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.\nBut since the worthy Gotama has become fully quenched, I go for refuge to that worthy Gotama, to the teaching, and to the Saṅgha.\nFrom this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life."}},{"id":"mn94:33","sourceIds":["mn94:33.1","mn94:33.2","mn94:33.3","mn94:33.4","mn94:33.5","mn94:33.6","mn94:33.7","mn94:33.8","mn94:33.9","mn94:33.10","mn94:33.11"],"kind":"text","text":{"pi":"Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti.\n“Kiṁ pana te, brāhmaṇa, aṅgarājā devasikaṁ niccabhikkhaṁ dadātī”ti?\n“Pañca, bho udena, kahāpaṇasatānī”ti.\n“Na kho no, brāhmaṇa, kappati jātarūparajataṁ paṭiggahetun”ti.\n“Sace taṁ bhoto udenassa na kappati vihāraṁ bhoto udenassa kārāpessāmī”ti.\n“Sace kho me tvaṁ, brāhmaṇa, vihāraṁ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpehī”ti.\n“Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti.\nEsāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti.\nAtha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi.\nSā etarahi “ghoṭamukhī”ti vuccatīti.\nGhoṭamukhasuttaṁ niṭṭhitaṁ catutthaṁ.","en":"Worthy Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”\n“But brahmin, what does the king of Aṅga give you as a regular daily allowance?”\n“Five hundred dollars.”\n“It’s not proper for us to receive gold and currency.”\n“If that’s not proper, I will have a dwelling built for the worthy Udena.”\n“If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.”\n“Now I’m even more delighted and satisfied with the worthy Udena, since he encourages me to give to the Saṅgha.\nSo with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.”\nAnd so he had that hall built.\nAnd these days it’s called the “Ghoṭamukhī”."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn94/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."}