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mn22 · Alagaddūpamasutta

Majjhima Nikāya 22

The Middle Length Discourses 22

Alagaddūpamasutta

The Simile of the Snake

Evaṁ me sutaṁ—

Thus have I heard—

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

at one time, the Bhagavā was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's park.

Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:

Now at that time, an evil view had arisen in a bhikkhu named Ariṭṭha, formerly of the vulture-killers:

“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.

“As I understand the dhamma taught by the Bhagavā, those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them.”

Assosuṁ kho sambahulā bhikkhū:

Several bhikkhus heard:

“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:

“It seems an evil view has arisen in a bhikkhu named Ariṭṭha, formerly of the vulture-killers:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.

‘As I understand the dhamma taught by the Bhagavā, those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them.’”

Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ:

Then those bhikkhus approached the bhikkhu Ariṭṭha, formerly of the vulture-killers. Having approached, they said this to the bhikkhu Ariṭṭha, formerly of the vulture-killers:

“saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:

“Is it true, friend Ariṭṭha, that such an evil view has arisen in you:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.

‘As I understand the dhamma taught by the Bhagavā, those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them’?”

“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.

“Indeed, friends, that is how I understand the dhamma taught by the Bhagavā: those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them.”

Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:

Then those bhikkhus, wishing to detach the bhikkhu Ariṭṭha, formerly of the vulture-killers, from that evil view, questioned him, pressed him, and spoke to him:

“mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.

“Do not say that, friend Ariṭṭha. Do not misrepresent the Bhagavā; for it is not sādhu to misrepresent the Bhagavā, and the Bhagavā would not speak thus.

Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.

In many ways, friend Ariṭṭha, obstructive dhammas have been called obstructive by the Bhagavā, and they are enough to obstruct one who engages in them.

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

Sensual pleasures have been called by the Bhagavā of little gratification, much suffering, much distress; the danger here is greater.

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …

Sensual pleasures have been called by the Bhagavā like a skeleton …

maṁsapesūpamā kāmā vuttā bhagavatā …

sensual pleasures have been called by the Bhagavā like a lump of meat …

tiṇukkūpamā kāmā vuttā bhagavatā …

sensual pleasures have been called by the Bhagavā like a grass torch …

aṅgārakāsūpamā kāmā vuttā bhagavatā …

sensual pleasures have been called by the Bhagavā like a pit of coals …

supinakūpamā kāmā vuttā bhagavatā …

sensual pleasures have been called by the Bhagavā like a dream …

yācitakūpamā kāmā vuttā bhagavatā …

sensual pleasures have been called by the Bhagavā like borrowed goods …

rukkhaphalūpamā kāmā vuttā bhagavatā …

sensual pleasures have been called by the Bhagavā like fruits on a tree …

asisūnūpamā kāmā vuttā bhagavatā …

sensual pleasures have been called by the Bhagavā like a butcher's block …

sattisūlūpamā kāmā vuttā bhagavatā …

sensual pleasures have been called by the Bhagavā like a sword-stake …

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.

sensual pleasures have been called by the Bhagavā like a snake's head, much suffering, much distress; the danger here is greater.”

Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:

But even while being questioned, pressed, and spoken to by those bhikkhus in this way, the bhikkhu Ariṭṭha, formerly of the vulture-killers, still obstinately clung to that same evil view and insisted:

“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.

“Indeed, friends, that is how I understand the dhamma taught by the Bhagavā: those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them.”

Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

When those bhikkhus were unable to detach the bhikkhu Ariṭṭha, formerly of the vulture-killers, from that evil view, they approached the Bhagavā. Having approached, they paid homage to the Bhagavā and sat to one side. Sitting to one side, those bhikkhus said this to the Bhagavā:

“ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:

“Bhante, an evil view has arisen in a bhikkhu named Ariṭṭha, formerly of the vulture-killers:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.

‘As I understand the dhamma taught by the Bhagavā, those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them.’

Assumha kho mayaṁ, bhante:

We heard, bhante:

‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—

‘It seems an evil view has arisen in a bhikkhu named Ariṭṭha, formerly of the vulture-killers—

tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.

as I understand the dhamma taught by the Bhagavā, those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them.’

Atha kho mayaṁ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocumha:

Then, bhante, we approached the bhikkhu Ariṭṭha, formerly of the vulture-killers. Having approached, we said this to the bhikkhu Ariṭṭha, formerly of the vulture-killers:

‘saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—

‘Is it true, friend Ariṭṭha, that such an evil view has arisen in you—

tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti?

as I understand the dhamma taught by the Bhagavā, those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them?’

Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca:

When this was said, bhante, the bhikkhu Ariṭṭha, formerly of the vulture-killers, said this to us:

‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.

‘Indeed, friends, that is how I understand the dhamma taught by the Bhagavā: those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them.’

Atha kho mayaṁ, bhante, ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:

Then, bhante, wishing to detach the bhikkhu Ariṭṭha, formerly of the vulture-killers, from that evil view, we questioned him, pressed him, and spoke to him:

‘mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.

‘Do not say that, friend Ariṭṭha. Do not misrepresent the Bhagavā; for it is not sādhu to misrepresent the Bhagavā, and the Bhagavā would not speak thus.

Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.

In many ways, friend Ariṭṭha, obstructive dhammas have been called obstructive by the Bhagavā, and they are enough to obstruct one who engages in them.

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

Sensual pleasures have been called by the Bhagavā of little gratification, much suffering, much distress; the danger here is greater.

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…

Sensual pleasures have been called by the Bhagavā like a skeleton …

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.

sensual pleasures have been called by the Bhagavā like a snake's head, much suffering, much distress; the danger here is greater.’

Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:

But even while being questioned, pressed, and spoken to by us in this way, bhante, the bhikkhu Ariṭṭha, formerly of the vulture-killers, still obstinately clung to that same evil view and insisted:

‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.

‘Indeed, friends, that is how I understand the dhamma taught by the Bhagavā: those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them.’

Yato kho mayaṁ, bhante, nāsakkhimha ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.

When, bhante, we were unable to detach the bhikkhu Ariṭṭha, formerly of the vulture-killers, from that evil view, then we reported this matter to the Bhagavā.”

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:

Then the Bhagavā addressed a certain bhikkhu:

“ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi:

“Come, bhikkhu, in my name summon the bhikkhu Ariṭṭha, formerly of the vulture-killers:

‘satthā taṁ, āvuso ariṭṭha, āmantetī’”ti.

‘The Teacher summons you, friend Ariṭṭha.’”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:

“Yes, bhante,” that bhikkhu replied to the Bhagavā, and approached the bhikkhu Ariṭṭha, formerly of the vulture-killers. Having approached, he said this to the bhikkhu Ariṭṭha, formerly of the vulture-killers:

“satthā taṁ, āvuso ariṭṭha, āmantetī”ti.

“The Teacher summons you, friend Ariṭṭha.”

“Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ bhagavā etadavoca:

“Yes, friend,” the bhikkhu Ariṭṭha, formerly of the vulture-killers, replied to that bhikkhu, and approached the Bhagavā. Having approached, he paid homage to the Bhagavā and sat to one side. As the bhikkhu Ariṭṭha, formerly of the vulture-killers, was sitting to one side, the Bhagavā said this to him:

“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:

“Is it true, Ariṭṭha, that such an evil view has arisen in you:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?

‘As I understand the dhamma taught by the Bhagavā, those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them’?”

“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.

“Indeed, bhante, that is how I understand the dhamma taught by the Bhagavā: ‘those things called obstructions by the Bhagavā are not enough to obstruct one who engages in them.’”

“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?

“Misguided man, to whom have you ever known me to teach the dhamma in that way?

Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya.

Misguided man, have I not in many ways called obstructive dhammas obstructive? And they are enough to obstruct one who engages in them.

Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

Sensual pleasures have been called by me of little gratification, much suffering, much distress; the danger here is greater.

Aṭṭhikaṅkalūpamā kāmā vuttā mayā …

Sensual pleasures have been called by me like a skeleton …

maṁsapesūpamā kāmā vuttā mayā …

sensual pleasures have been called by me like a lump of meat …

tiṇukkūpamā kāmā vuttā mayā …

sensual pleasures have been called by me like a grass torch …

aṅgārakāsūpamā kāmā vuttā mayā …

sensual pleasures have been called by me like a pit of coals …

supinakūpamā kāmā vuttā mayā …

sensual pleasures have been called by me like a dream …

yācitakūpamā kāmā vuttā mayā …

sensual pleasures have been called by me like borrowed goods …

rukkhaphalūpamā kāmā vuttā mayā …

sensual pleasures have been called by me like fruits on a tree …

asisūnūpamā kāmā vuttā mayā …

sensual pleasures have been called by me like a butcher's block …

sattisūlūpamā kāmā vuttā mayā …

sensual pleasures have been called by me like a sword-stake …

sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

sensual pleasures have been called by me like a snake's head, much suffering, much distress; the danger here is greater.

Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi.

Yet you, misguided man, by your own wrong grasp, misrepresent us, undermine yourself, and produce much demerit.

Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.

For that will lead to your harm and suffering for a long time.”

Atha kho bhagavā bhikkhū āmantesi:

Then the Bhagavā addressed the bhikkhus:

“Taṁ kiṁ maññatha, bhikkhave,

“What do you think, bhikkhus?

api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti?

Has this bhikkhu Ariṭṭha, formerly of the vulture-killers, even kindled warmth in this dhamma and vinaya [dhammavinaye]?”

“Kiñhi siyā, bhante;

“How could he, bhante?

no hetaṁ, bhante”ti.

No, bhante.”

Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

When this was said, the bhikkhu Ariṭṭha, formerly of the vulture-killers, sat silent, dismayed, shoulders drooping, downcast, brooding, unable to speak.

Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:

Then, knowing that the bhikkhu Ariṭṭha, formerly of the vulture-killers, was silent, dismayed, shoulders drooping, downcast, brooding, and unable to speak, the Bhagavā said this to the bhikkhu Ariṭṭha, formerly of the vulture-killers:

“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.

“You will be known, misguided man, by this evil view of your own.

Idhāhaṁ bhikkhū paṭipucchissāmī”ti.

Here I will question the bhikkhus.”

Atha kho bhagavā bhikkhū āmantesi:

Then the Bhagavā addressed the bhikkhus:

“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī”ti?

“Do you too, bhikkhus, understand the dhamma taught by me as this bhikkhu Ariṭṭha, formerly of the vulture-killers, does—who by his own wrong grasp misrepresents us, undermines himself, and produces much demerit?”

“No hetaṁ, bhante.

“No, bhante.

Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā;

For in many ways, bhante, obstructive dhammas have been called obstructive by the Bhagavā;

alañca pana te paṭisevato antarāyāya.

and they are enough to obstruct one who engages in them.

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

Sensual pleasures have been called by the Bhagavā of little gratification, much suffering, much distress; the danger here is greater.

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…

Sensual pleasures have been called by the Bhagavā like a skeleton …

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.

sensual pleasures have been called by the Bhagavā like a snake's head, much suffering, much distress; the danger here is greater.”

“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.

“Sādhu, sādhu, bhikkhus, sādhu. It is sādhu that you understand the dhamma taught by me in this way.

Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.

For in many ways, bhikkhus, obstructive dhammas have been called by me obstructive, and they are enough to obstruct one who engages in them.

Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

Sensual pleasures have been called by me of little gratification, much suffering, much distress; the danger here is greater.

Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe…

Sensual pleasures have been called by me like a skeleton …

sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

sensual pleasures have been called by me like a snake's head, much suffering, much distress; the danger here is greater.

Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati.

Yet this bhikkhu Ariṭṭha, formerly of the vulture-killers, by his own wrong grasp misrepresents us, undermines himself, and produces much demerit.

Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.

For that will lead to the harm and suffering of that misguided man for a long time.

So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṁ ṭhānaṁ vijjati.

That one might engage in sensual pleasures apart from sensual pleasures, apart from the perception of sensual pleasures, apart from thoughts of sensual pleasures—this is not possible.

Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti—

Here, bhikkhus, some misguided people learn the dhamma—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, wonderful events, and question-and-answer teachings.

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.

Having learned that dhamma, they do not examine the meaning of those dhammas with paññā.

Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.

Since they do not examine the meaning with paññā, those dhammas do not stand up to reflection for them.

Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.

They learn the dhamma for the benefit of criticism and for the benefit of escaping from assertions.

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.

And they do not experience the purpose for which they learn the dhamma.

Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.

Those dhammas, wrongly grasped by them, lead to harm and suffering for a long time.

Taṁ kissa hetu?

Why is that?

Duggahitattā, bhikkhave, dhammānaṁ.

Because of the wrong grasp of the dhammas, bhikkhus.

Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.

Suppose, bhikkhus, a man needing a snake, seeking a snake, searching for a snake.

So passeyya mahantaṁ alagaddaṁ.

He might see a large snake.

Tamenaṁ bhoge vā naṅguṭṭhe vā gaṇheyya.

He would grasp it by the coil or by the tail.

Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya.

That snake, turning back on him, would bite his hand, arm, or some other limb.

So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

Because of that, he would meet death or death-like suffering.

Taṁ kissa hetu?

Why is that?

Duggahitattā, bhikkhave, alagaddassa.

Because of the wrong grasp of the snake, bhikkhus.

Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti—

In the same way, bhikkhus, here some misguided people learn the dhamma—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, wonderful events, and question-and-answer teachings.

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.

Having learned that dhamma, they do not examine the meaning of those dhammas with paññā.

Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.

Since they do not examine the meaning with paññā, those dhammas do not stand up to reflection for them.

Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.

They learn the dhamma for the benefit of criticism and for the benefit of escaping from assertions.

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.

And they do not experience the purpose for which they learn the dhamma.

Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.

Those dhammas, wrongly grasped by them, lead to harm and suffering for a long time.

Taṁ kissa hetu?

Why is that?

Duggahitattā, bhikkhave, dhammānaṁ.

Because of the wrong grasp of the dhammas, bhikkhus.

Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti—

But here, bhikkhus, some sons of good family learn the dhamma—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, wonderful events, and question-and-answer teachings.

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.

Having learned that dhamma, they examine the meaning of those dhammas with paññā.

Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.

Since they examine the meaning with paññā, those dhammas stand up to reflection for them.

Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca.

They do not learn the dhamma for the benefit of criticism or for the benefit of escaping from assertions.

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti.

And they experience the purpose for which they learn the dhamma.

Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti.

Those dhammas, well grasped by them, lead to welfare and sukha for a long time.

Taṁ kissa hetu?

Why is that?

Suggahitattā bhikkhave dhammānaṁ.

Because of the good grasp of the dhammas, bhikkhus.

Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.

Suppose, bhikkhus, a man needing a snake, seeking a snake, searching for a snake.

So passeyya mahantaṁ alagaddaṁ.

He might see a large snake.

Tamenaṁ ajapadena daṇḍena suniggahitaṁ niggaṇheyya.

He would pin it down well with a forked stick.

Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya.

Having pinned it down well with a forked stick, he would grasp it well by the neck.

Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

Though that snake might wrap its coils around that man's hand, arm, or some other limb, still because of that he would not meet death or death-like suffering.

Taṁ kissa hetu?

Why is that?

Suggahitattā, bhikkhave, alagaddassa.

Because of the good grasp of the snake, bhikkhus.

Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti—

In the same way, bhikkhus, here some sons of good family learn the dhamma—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, wonderful events, and question-and-answer teachings.

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.

Having learned that dhamma, they examine the meaning of those dhammas with paññā.

Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.

Since they examine the meaning with paññā, those dhammas stand up to reflection for them.

Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca.

They do not learn the dhamma for the benefit of criticism or for the benefit of escaping from assertions.

Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti.

And they experience the purpose for which they learn the dhamma.

Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti.

Those dhammas, well grasped by them, lead to good, welfare, and sukha for a long time.

Taṁ kissa hetu?

Why is that?

Suggahitattā, bhikkhave, dhammānaṁ.

Because of the good grasp of the dhammas, bhikkhus.

Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha.

Therefore, bhikkhus, when you understand the meaning of what I have said, you should hold it in that way.

Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.

But when you do not understand the meaning of what I have said, then you should question me about it, or those bhikkhus who are learned.

Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya.

I will teach you, bhikkhus, the dhamma with a simile of a raft, for the purpose of crossing over, not for the purpose of holding on.

Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.

Listen to it, attend carefully, and I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

“Yes, bhante,” those bhikkhus replied to the Bhagavā.

Bhagavā etadavoca:

The Bhagavā said this:

“Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno.

“Suppose, bhikkhus, a man travelling along a long road.

So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ;

He might see a great expanse of water, with this near shore dangerous and fearful, and the far shore safe and free from fear;

na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.

but there would be no boat for crossing over or bridge for going from the near shore to the far shore.

Tassa evamassa:

He would think:

‘ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ;

‘Here is this great expanse of water, with this near shore dangerous and fearful, and the far shore safe and free from fear;

natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.

but there is no boat for crossing over or bridge for going from the near shore to the far shore.

Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti.

What if I gathered grass, sticks, branches, and leaves, tied together a raft, and, depending on that raft, striving with hands and feet, crossed safely to the far shore?’

Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya.

Then, bhikkhus, that man, having gathered grass, sticks, branches, and leaves, tied together a raft, and, depending on that raft, striving with hands and feet, crossed safely to the far shore.

Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:

When that man had crossed over and gone to the far shore, he would think:

‘bahukāro kho me ayaṁ kullo;

‘This raft has been very helpful to me;

imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.

depending on this raft, striving with hands and feet, I have crossed safely to the far shore.

Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti.

What if I hoisted this raft onto my head or lifted it onto my shoulder and went wherever I wish?’

Taṁ kiṁ maññatha, bhikkhave,

What do you think, bhikkhus?

api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti?

Would that man, acting in that way, be doing what should be done with that raft?”

“No hetaṁ, bhante”.

“No, bhante.”

“Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa?

“And how, bhikkhus, would that man be doing what should be done with that raft?

Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:

Here, bhikkhus, when that man had crossed over and gone to the far shore, he would think:

‘bahukāro kho me ayaṁ kullo;

‘This raft has been very helpful to me;

imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.

depending on this raft, striving with hands and feet, I have crossed safely to the far shore.

Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti.

What if I hauled this raft up on dry land or let it float in the water, and went wherever I wish?’

Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa.

Acting in that way, bhikkhus, that man would be doing what should be done with that raft.

Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya.

In the same way, bhikkhus, I have taught the dhamma with a simile of a raft, for the purpose of crossing over, not for the purpose of holding on.

Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.

Understanding the dhamma taught to you with a simile of a raft, bhikkhus, you should abandon even dhammas, how much more non-dhammas.

Chayimāni, bhikkhave, diṭṭhiṭṭhānāni.

There are these six grounds for views, bhikkhus.

Katamāni cha?

Which six?

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,

Here, bhikkhus, an uninstructed ordinary person, who has not seen the noble ones, unskilled in the dhamma of the noble ones, untrained in the dhamma of the noble ones; who has not seen true persons, unskilled in the dhamma of true persons, untrained in the dhamma of true persons,

rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

regards form [rūpaṁ] thus: ‘This is mine, this I am, this is my self’;

vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

regards vedanā thus: ‘This is mine, this I am, this is my self’;

saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

regards saññā thus: ‘This is mine, this I am, this is my self’;

saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

regards saṅkhāras thus: ‘This is mine, this I am, this is my self’;

yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

whatever is seen, heard, sensed, cognized, attained, sought, and examined by the mind, that too he regards thus: ‘This is mine, this I am, this is my self’;

yampi taṁ diṭṭhiṭṭhānaṁ—

and this ground for views—

so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—

‘That is the world, that is the self; after death I will be that—permanent, stable, eternal, not subject to change; I will stand just like eternity’—

tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.

that too he regards thus: ‘This is mine, this I am, this is my self.’

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,

But, bhikkhus, an instructed noble disciple, who has seen the noble ones, skilled in the dhamma of the noble ones, well trained in the dhamma of the noble ones; who has seen true persons, skilled in the dhamma of true persons, well trained in the dhamma of true persons,

rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;

regards form [rūpaṁ] thus: ‘This is not mine, this I am not, this is not my self’;

vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;

regards vedanā thus: ‘This is not mine, this I am not, this is not my self’;

saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;

regards saññā thus: ‘This is not mine, this I am not, this is not my self’;

saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;

regards saṅkhāras thus: ‘This is not mine, this I am not, this is not my self’;

yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;

whatever is seen, heard, sensed, cognized, attained, sought, and examined by the mind, that too he regards thus: ‘This is not mine, this I am not, this is not my self’;

yampi taṁ diṭṭhiṭṭhānaṁ—

and this ground for views—

so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—

‘That is the world, that is the self; after death I will be that—permanent, stable, eternal, not subject to change; I will stand just like eternity’—

tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

that too he regards thus: ‘This is not mine, this I am not, this is not my self.’

So evaṁ samanupassanto asati na paritassatī”ti.

Seeing thus, he does not tremble over what is absent.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

When this was said, a certain bhikkhu said this to the Bhagavā:

“siyā nu kho, bhante, bahiddhā asati paritassanā”ti?

“Might there be, bhante, trembling outwardly over what is absent?”

“Siyā, bhikkhū”ti—bhagavā avoca.

“There might be, _bhikkhu,” said the Bhagavā.

“Idha bhikkhu ekaccassa evaṁ hoti:

“Here, bhikkhu, someone thinks:

‘ahu vata me, taṁ vata me natthi;

‘Alas, I had it; alas, I have it no longer.

siyā vata me, taṁ vatāhaṁ na labhāmī’ti.

Alas, I might have it; alas, I do not obtain it.’

So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

He sorrows, wearies, laments, beats his breast, cries, and falls into confusion.

Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.

In this way, bhikkhu, there is trembling outwardly over what is absent.”

“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?

“But might there be, bhante, no trembling outwardly over what is absent?”

“Siyā, bhikkhū”ti—bhagavā avoca.

“There might be, _bhikkhu,” said the Bhagavā.

“Idha bhikkhu ekaccassa na evaṁ hoti:

“Here, bhikkhu, someone does not think:

‘ahu vata me, taṁ vata me natthi;

‘Alas, I had it; alas, I have it no longer.

siyā vata me, taṁ vatāhaṁ na labhāmī’ti.

Alas, I might have it; alas, I do not obtain it.’

So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.

He does not sorrow, does not weary, does not lament, does not beat his breast and cry, and does not fall into confusion.

Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.

In this way, bhikkhu, there is no trembling outwardly over what is absent.”

“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti?

“Might there be, bhante, trembling inwardly over what is absent?”

“Siyā, bhikkhū”ti—bhagavā avoca.

“There might be, _bhikkhu,” said the Bhagavā.

“Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti:

“Here, bhikkhu, someone has such a view:

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.

‘That is the world, that is the self; after death I will be that—permanent, stable, eternal, not subject to change; I will stand just like eternity.’

So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.

He hears the Tathāgata or a disciple of the Tathāgata teaching the dhamma for the uprooting of all standpoints, decisions, obsessions, adherences, and underlying tendencies of views; for the settling of all saṅkhāras [sabbasaṅkhārasamathāya], the relinquishment of all acquisitions, the destruction of taṇhā, fading, cessation, and nibbāna.

Tassa evaṁ hoti:

He thinks:

‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.

‘So I will be cut off! So I will perish! So I will not exist!’

So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

He sorrows, wearies, laments, beats his breast, cries, and falls into confusion.

Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti.

In this way, bhikkhu, there is trembling inwardly over what is absent.”

“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti?

“But might there be, bhante, no trembling inwardly over what is absent?”

“Siyā, bhikkhū”ti bhagavā avoca.

“There might be, _bhikkhu,” said the Bhagavā.

“Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti:

“Here, bhikkhu, someone does not have such a view:

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.

‘That is the world, that is the self; after death I will be that—permanent, stable, eternal, not subject to change; I will stand just like eternity.’

So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.

He hears the Tathāgata or a disciple of the Tathāgata teaching the dhamma for the uprooting of all standpoints, decisions, obsessions, adherences, and underlying tendencies of views; for the settling of all saṅkhāras [sabbasaṅkhārasamathāya], the relinquishment of all acquisitions, the destruction of taṇhā, fading, cessation, and nibbāna.

Tassa na evaṁ hoti:

He does not think:

‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.

‘So I will be cut off! So I will perish! So I will not exist!’

So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.

He does not sorrow, does not weary, does not lament, does not beat his breast and cry, and does not fall into confusion.

Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.

In this way, bhikkhu, there is no trembling inwardly over what is absent.

Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya.

Bhikkhus, you might take up that possession which would be permanent, stable, eternal, not subject to change, and would stand just like eternity.

Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti?

But do you see, bhikkhus, any possession which would be permanent, stable, eternal, not subject to change, and would stand just like eternity?”

“No hetaṁ, bhante”.

“No, bhante.”

“Sādhu, bhikkhave.

“Sādhu, bhikkhus.

Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya.

I too, bhikkhus, do not see any possession which would be permanent, stable, eternal, not subject to change, and would stand just like eternity.

Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.

Bhikkhus, you might take up that upādāna to a doctrine of self, which when taken up would not give rise to sorrow, lamentation, dukkha, distress, and despair.

Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

But do you see, bhikkhus, any upādāna to a doctrine of self, which when taken up would not give rise to sorrow, lamentation, dukkha, distress, and despair?”

“No hetaṁ, bhante”.

“No, bhante.”

“Sādhu, bhikkhave.

“Sādhu, bhikkhus.

Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.

I too, bhikkhus, do not see any upādāna to a doctrine of self, which when taken up would not give rise to sorrow, lamentation, dukkha, distress, and despair.

Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.

Bhikkhus, you might rely on that support of view, which when relied on would not give rise to sorrow, lamentation, dukkha, distress, and despair.

Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

But do you see, bhikkhus, any support of view, which when relied on would not give rise to sorrow, lamentation, dukkha, distress, and despair?”

“No hetaṁ, bhante”.

“No, bhante.”

“Sādhu, bhikkhave.

“Sādhu, bhikkhus.

Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.

I too, bhikkhus, do not see any support of view, which when relied on would not give rise to sorrow, lamentation, dukkha, distress, and despair.

Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti?

If there were a self, bhikkhus, would there be ‘what belongs to my self’?”

“Evaṁ, bhante”.

“Yes, bhante.”

“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti?

“If there were what belongs to a self, bhikkhus, would there be ‘my self’?”

“Evaṁ, bhante”.

“Yes, bhante.”

“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ:

“But when self and what belongs to a self are not found as true and established, then this ground for views:

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti—

‘That is the world, that is the self; after death I will be that—permanent, stable, eternal, not subject to change; I will stand just like eternity’—

nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?

is it not, bhikkhus, an entirely and completely foolish dhamma?”

“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.

“How could it not be, bhante? It is indeed, bhante, an entirely and completely foolish dhamma.”

“Taṁ kiṁ maññatha, bhikkhave,

“What do you think, bhikkhus?

rūpaṁ niccaṁ vā aniccaṁ vā”ti?

Is form [rūpaṁ] permanent or impermanent [aniccaṁ]?”

“Aniccaṁ, bhante”.

“Impermanent [aniccaṁ], bhante.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

“But what is impermanent [aniccaṁ]—is that dukkha or sukha?”

“Dukkhaṁ, bhante”.

“Dukkha, bhante.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—

“But what is impermanent [aniccaṁ], dukkha, and subject to change—is it fitting to regard it thus:

etaṁ mama, esohamasmi, eso me attā”ti?

‘This is mine, this I am, this is my self’?”

“No hetaṁ, bhante”.

“No, bhante.”

“Taṁ kiṁ maññatha, bhikkhave,

“What do you think, bhikkhus?

vedanā …pe…

Vedanā …

saññā …

saññā …

saṅkhārā …

saṅkhāras …

viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

is viññāṇa permanent or impermanent [aniccaṁ]?”

“Aniccaṁ, bhante”.

“Impermanent [aniccaṁ], bhante.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

“But what is impermanent [aniccaṁ]—is that dukkha or sukha?”

“Dukkhaṁ, bhante”.

“Dukkha, bhante.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—

“But what is impermanent [aniccaṁ], dukkha, and subject to change—is it fitting to regard it thus:

etaṁ mama, esohamasmi, eso me attā”ti?

‘This is mine, this I am, this is my self’?”

“No hetaṁ, bhante”.

“No, bhante.”

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“Therefore, bhikkhus, whatever form [rūpaṁ] there is—past, future, or present; inward or outward; gross or subtle; inferior or superior; far or near—all form [rūpaṁ] should be seen as it truly is with right paññā thus: ‘This is not mine, this I am not, this is not my self.’

Yā kāci vedanā …pe…

Whatever vedanā …

yā kāci saññā …

whatever saññā …

ye keci saṅkhārā …

whatever saṅkhāras …

yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

whatever viññāṇa there is—past, future, or present; inward or outward; gross or subtle; inferior or superior; far or near—all viññāṇa should be seen as it truly is with right paññā thus: ‘This is not mine, this I am not, this is not my self.’

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati,

Seeing thus, bhikkhus, an instructed noble disciple becomes disenchanted with form [rūpasmiṁ], disenchanted with vedanā, disenchanted with saññā, disenchanted with saṅkhāras, disenchanted with viññāṇa.

nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

Through disenchantment he fades; through fading he is liberated; when liberated, there is the knowledge, ‘Liberated.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done; there is no more for this state of being.’

Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi.

This bhikkhu is called, bhikkhus, one who has lifted the bar, one who has filled the trench, one who has pulled out the pillar, one who is unbolted, a noble one with banner lowered, burden laid down, detached.

Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti?

And how, bhikkhus, is a bhikkhu one who has lifted the bar?

Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.

Here, bhikkhus, a bhikkhu's ignorance has been abandoned, cut off at the root, made like a palm stump, made non-existent, not subject to arising in the future.

Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

In this way, bhikkhus, a bhikkhu is one who has lifted the bar.

Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti?

And how, bhikkhus, is a bhikkhu one who has filled the trench?

Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo.

Here, bhikkhus, a bhikkhu's wandering-on to renewed birth has been abandoned, cut off at the root, made like a palm stump, made non-existent, not subject to arising in the future.

Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti.

In this way, bhikkhus, a bhikkhu is one who has filled the trench.

Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti?

And how, bhikkhus, is a bhikkhu one who has pulled out the pillar?

Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.

Here, bhikkhus, a bhikkhu's taṇhā has been abandoned, cut off at the root, made like a palm stump, made non-existent, not subject to arising in the future.

Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

In this way, bhikkhus, a bhikkhu is one who has pulled out the pillar.

Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?

And how, bhikkhus, is a bhikkhu unbolted?

Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni.

Here, bhikkhus, a bhikkhu's five lower fetters have been abandoned, cut off at the root, made like palm stumps, made non-existent, not subject to arising in the future.

Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti.

In this way, bhikkhus, a bhikkhu is unbolted.

Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti?

And how, bhikkhus, is a bhikkhu a noble one with banner lowered, burden laid down, detached?

Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo.

Here, bhikkhus, a bhikkhu's conceit ‘I am’ has been abandoned, cut off at the root, made like a palm stump, made non-existent, not subject to arising in the future.

Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti.

In this way, bhikkhus, a bhikkhu is a noble one with banner lowered, burden laid down, detached.

Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti:

A bhikkhu whose citta is liberated in this way, bhikkhus, the devas with Inda, with Brahmā, with Pajāpati, searching, do not find:

‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti.

‘The viññāṇa of the Tathāgata is supported by this.’

Taṁ kissa hetu?

Why is that?

Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi.

Here and now, bhikkhus, I say that the Tathāgata is untraceable.

Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:

When I speak and declare thus, bhikkhus, some ascetics and brahmins misrepresent me with what is unreal, hollow, false, and untrue:

‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.

‘The ascetic Gotama is an annihilationist; he describes the cutting off, destruction, and extermination of an existing being.’

Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:

Since I am not such, bhikkhus, and since I do not speak thus, those good ascetics and brahmins misrepresent me with what is unreal, hollow, false, and untrue:

‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.

‘The ascetic Gotama is an annihilationist; he describes the cutting off, destruction, and extermination of an existing being.’

Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ.

Formerly, bhikkhus, and now too, I make known only dukkha and the cessation of dukkha.

Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.

If others insult, revile, provoke, or harass the Tathāgata in that matter, bhikkhus, there is no resentment, displeasure, or dissatisfaction of mind in the Tathāgata.

Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ.

If others honor, respect, esteem, or venerate the Tathāgata in that matter, bhikkhus, there is no delight, gladness, or elation of mind in the Tathāgata.

Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti:

If others honor, respect, esteem, or venerate the Tathāgata in that matter, bhikkhus, the Tathāgata thinks thus:

‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti.

‘Toward what was fully understood before, such acts are being done to me.’

Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.

Therefore, bhikkhus, if others insult, revile, provoke, or harass you, you should not make resentment, displeasure, or dissatisfaction of mind there.

Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.

Therefore, bhikkhus, if others honor, respect, esteem, or venerate you, you should not make delight, gladness, or elation of mind there.

Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa:

Therefore, bhikkhus, if others honor, respect, esteem, or venerate you, you should think thus:

‘yaṁ kho idaṁ pubbe pariññātaṁ, tattha me evarūpā kārā karīyantī’ti.

‘Toward what was fully understood before, such acts are being done to me.’

Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;

Therefore, bhikkhus, abandon what is not yours;

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

when abandoned, it will be for your welfare and sukha for a long time.

Kiñca, bhikkhave, na tumhākaṁ?

And what, bhikkhus, is not yours?

Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;

Form [rūpaṁ], bhikkhus, is not yours; abandon it.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

When abandoned, it will be for your welfare and sukha for a long time.

Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha;

Vedanā, bhikkhus, is not yours; abandon it.

sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.

When abandoned, it will be for your welfare and sukha for a long time.

Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha;

Saññā, bhikkhus, is not yours; abandon it.

sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.

When abandoned, it will be for your welfare and sukha for a long time.

Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha;

Saṅkhāras, bhikkhus, are not yours; abandon them.

te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti.

When abandoned, they will be for your welfare and sukha for a long time.

Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;

Viññāṇa, bhikkhus, is not yours; abandon it.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

When abandoned, it will be for your welfare and sukha for a long time.

Taṁ kiṁ maññatha, bhikkhave,

What do you think, bhikkhus?

yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya.

If people carried away, burned, or did what they wished with the grass, sticks, branches, and leaves in this Jeta's Grove,

Api nu tumhākaṁ evamassa:

would you think:

‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti?

‘People are carrying us away, burning us, or doing what they wish with us’?”

“No hetaṁ, bhante”.

“No, bhante.”

“Taṁ kissa hetu”?

“Why is that?”

“Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.

“Because that is not our self or what belongs to our self, bhante.”

“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;

“In the same way, bhikkhus, abandon what is not yours;

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

when abandoned, it will be for your welfare and sukha for a long time.

Kiñca, bhikkhave, na tumhākaṁ?

And what, bhikkhus, is not yours?

Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;

Form [rūpaṁ], bhikkhus, is not yours; abandon it.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

When abandoned, it will be for your welfare and sukha for a long time.

Vedanā, bhikkhave …pe…

Vedanā, bhikkhus …

saññā, bhikkhave …

saññā, bhikkhus …

saṅkhārā, bhikkhave …pe…

saṅkhāras, bhikkhus …

viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;

Viññāṇa, bhikkhus, is not yours; abandon it.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

When abandoned, it will be for your welfare and sukha for a long time.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

Thus, bhikkhus, the dhamma has been well taught by me—plain, open, disclosed, stripped of patchwork.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya.

When the dhamma has thus been well taught by me—plain, open, disclosed, stripped of patchwork—those bhikkhus who are arahants, with āsavas destroyed [khīṇāsavā], who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, with the fetters of bhava entirely destroyed, and completely liberated through final knowledge: there is no round to describe for them.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

Thus, bhikkhus, the dhamma has been well taught by me—plain, open, disclosed, stripped of patchwork.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.

When the dhamma has thus been well taught by me—plain, open, disclosed, stripped of patchwork—those bhikkhus for whom the five lower fetters have been abandoned are all spontaneously reborn, attain final nibbāna there, and are not subject to return from that world.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

Thus, bhikkhus, the dhamma has been well taught by me—plain, open, disclosed, stripped of patchwork.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.

When the dhamma has thus been well taught by me—plain, open, disclosed, stripped of patchwork—those bhikkhus for whom three fetters have been abandoned, and greed, hatred, and delusion have been thinned, are all once-returners; having come back to this world only once, they will make an end of dukkha.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

Thus, bhikkhus, the dhamma has been well taught by me—plain, open, disclosed, stripped of patchwork.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.

When the dhamma has thus been well taught by me—plain, open, disclosed, stripped of patchwork—those bhikkhus for whom three fetters have been abandoned are all stream-enterers, not subject to downfall, fixed in destiny, with awakening as their destination.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

Thus, bhikkhus, the dhamma has been well taught by me—plain, open, disclosed, stripped of patchwork.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.

When the dhamma has thus been well taught by me—plain, open, disclosed, stripped of patchwork—those bhikkhus who are dhamma-followers and faith-followers all have awakening as their destination.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

Thus, bhikkhus, the dhamma has been well taught by me—plain, open, disclosed, stripped of patchwork.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti.

When the dhamma has thus been well taught by me—plain, open, disclosed, stripped of patchwork—those who have only faith in me, only love for me, all have heaven as their destination.”

Idamavoca bhagavā.

This is what the Bhagavā said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, those bhikkhus delighted in the Bhagavā's words.

Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.

The Simile of the Snake is finished, the second.