MN112: Chabbisodhanasutta - The Sixfold Purification
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!”
“Venerable sir,” they replied. The Buddha said this:
“Take a mendicant who declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
You should neither approve nor dismiss that mendicant’s statement. Rather, you should question them: ‘Reverend, these four kinds of expression have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. What four? One speaks of the seen as seen, the heard as heard, the thought as thought, and the known as known. These are the four kinds of expression rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. How does the venerable know and see regarding these four kinds of expression so that your mind is freed from defilements by not grasping?’
3For a mendicant with defilements ended — who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment — it is in line with the teaching to answer:
‘Reverends, I live without attraction or repulsion for what is seen; independent, untied, liberated, detached, my mind free of limits. I live without attraction or repulsion for what is heard … thought … or known; independent, untied, liberated, detached, my mind free of limits.
That is how I know and see regarding these four kinds of expression so that my mind is freed from defilements by not grasping.’
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question:
4‘Reverend, these five grasping aggregates have been rightly explained by the Buddha. What five? That is: the grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates that have been rightly explained by the Buddha. How does the venerable know and see regarding these five grasping aggregates so that your mind is freed from defilements by not grasping?’
5For a mendicant with defilements ended it is in line with the teaching to answer: ‘Reverends, knowing that form is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for form. Knowing that feeling … perception … choices … consciousness is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for consciousness. That is how I know and see regarding these five grasping aggregates so that my mind is freed from defilements by not grasping.’
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question:
6‘Reverend, these six elements have been rightly explained by the Buddha. What six? The elements of earth, water, fire, air, space, and consciousness. These are the six elements that have been rightly explained by the Buddha. How does the venerable know and see regarding these six elements so that your mind is freed from defilements by not grasping?’
7For a mendicant with defilements ended it is in line with the teaching to answer:
‘Reverends, I’ve not taken the earth element as self, nor is there a self based on the earth element. And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency based on the earth element.
I’ve not taken the water element … fire element … air element … space element … consciousness element as self, nor is there a self based on the consciousness element. And I understand that my mind is freed through the ending of attraction based on the consciousness element.
That is how I know and see regarding these six elements so that my mind is freed from defilements by not grasping.’
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question:
8‘Reverend, these six interior and exterior sense fields have been rightly explained by the Buddha. What six? The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts. These are the six interior and exterior sense fields that have been rightly explained by the Buddha. How does the venerable know and see regarding these six interior and exterior sense fields so that your mind is freed from defilements by not grasping?’
9For a mendicant with defilements ended it is in line with the teaching to answer: ‘I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of desire and greed and relishing and craving; attraction, grasping, mental fixation, insistence, and underlying tendency for the eye, sights, eye consciousness, and things knowable by eye consciousness. I understand that my mind is freed through the ending of desire for the ear … nose … tongue … body … mind, thoughts, mind consciousness, and things knowable by mind consciousness.
That is how I know and see regarding these six interior and exterior sense fields so that my mind is freed from defilements by not grasping.’ Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, then ask a further question:
10‘Sir, how does the venerable know and see so that he has eradicated ego, possessiveness, and underlying tendency to conceit for this conscious body and all external stimuli?’
11For a mendicant with defilements ended it is in line with the teaching to answer: ‘Formerly, reverends, when I was still a layperson, I was ignorant. Then the Realized One or one of his disciples taught me the Dhamma. I gained faith in the Realized One, and reflected:
“Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”
12After some time I gave up a large or small fortune, and a large or small family circle. I shaved off hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Once I had gone forth, I took up the training and livelihood of the mendicants. I gave up killing living creatures, renouncing the rod and the sword. I was scrupulous and kind, living full of compassion for all living beings. I gave up stealing. I took only what’s given, and expected only what’s given. I kept myself clean by not thieving. I gave up unchastity. I became celibate, set apart, avoiding the common practice of sex.
I gave up lying. I spoke the truth and stuck to the truth. I was honest and trustworthy, not tricking the world with my words. I gave up divisive speech. I didn’t repeat in one place what I heard in another so as to divide people against each other. Instead, I reconciled those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. I gave up harsh speech. I spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. I gave up talking nonsense. My words were timely, true, and meaningful, in line with the teaching and training. I said things at the right time which are valuable, reasonable, succinct, and beneficial.
13I avoided injuring plants and seeds. I ate in one part of the day, abstaining from eating at night and food at the wrong time. I avoided dancing, singing, music, and seeing shows. I avoided beautifying and adorning myself with garlands, perfumes, and makeup. I avoided high and luxurious beds. I avoided receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chicken and pigs, elephants, cows, horses, and mares, and fields and land. I avoided running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.
14I became content with robes to look after the body and alms-food to look after the belly. Wherever I went, I set out taking only these things. Like a bird: wherever it flies, wings are its only burden. In the same way, I became content with robes to look after the body and alms-food to look after the belly. Wherever I went, I set out taking only these things. When I had this entire spectrum of noble ethics, I experienced a blameless happiness inside myself.
15When I saw a sight with my eyes, I didn’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, I practiced restraint, protecting the faculty of sight, and achieving its restraint. When I heard a sound with my ears … When I smelled an odor with my nose … When I tasted a flavor with my tongue … When I felt a touch with my body … When I knew a thought with my mind, I didn’t get caught up in the features and details. If the faculty of the mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, I practiced restraint, protecting the faculty of the mind, and achieving its restraint. When I had this noble sense restraint, I experienced an unsullied bliss inside myself.
16I acted 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.
17When I had this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness, I frequented 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. After the meal, I returned from alms-round, sat down cross-legged with my body straight, and established mindfulness right there.
18Giving up desire for the world, I meditated with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, I meditated with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, I meditated with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, I meditated without restlessness, my mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, I meditated having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
19I gave up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption … third absorption … fourth absorption.
20When my mind had immersed in samādhi like this — purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable — I extended it toward knowledge of the ending of defilements. I truly understood: “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”. I truly understood: “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”.
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed. I understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
That is how I know and see so that I have eradicated ego, possessiveness, and underlying tendency to conceit for this conscious body and all external stimuli.’
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, and then say to them: ‘We are fortunate, reverend, so very fortunate to see a venerable such as yourself as one of our spiritual companions!’”
21That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti.
"Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
2"Idha, bhikkhave, bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo: ‘Cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā — ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṁ jānato panāyasmato, kathaṁ passato imesu catūsu vohāresu anupādāya āsavehi cittaṁ vimuttan’ti?
3Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:
‘diṭṭhe kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi. Sute kho ahaṁ, āvuso … pe … mute kho ahaṁ, āvuso … viññāte kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi.
Evaṁ kho me, āvuso, jānato evaṁ passato imesu catūsu vohāresu anupādāya āsavehi cittaṁ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ.
‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
4‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame pañca? Seyyathidaṁ — rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho — ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṁ jānato panāyasmato, kathaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti?
5Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya: ‘rūpaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. Vedanaṁ kho ahaṁ, āvuso … pe … saññaṁ kho ahaṁ, āvuso … saṅkhāre kho ahaṁ, āvuso … viññāṇaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. Evaṁ kho me, āvuso, jānato evaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ, anumoditabbaṁ.
‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
6‘Chayimā, āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katamā cha? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu — imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṁ jānato panāyasmato, kathaṁ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṁ vimuttan’ti?
7Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:
‘pathavīdhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca pathavīdhātunissitaṁ attānaṁ. Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
Āpodhātuṁ kho ahaṁ, āvuso … pe … tejodhātuṁ kho ahaṁ, āvuso … vāyodhātuṁ kho ahaṁ, āvuso … ākāsadhātuṁ kho ahaṁ, āvuso … viññāṇadhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca viññāṇadhātunissitaṁ attānaṁ. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
Evaṁ kho me, āvuso, jānato, evaṁ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṁ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ, anumoditabbaṁ.
‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
8‘Cha kho panimāni, āvuso, ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca — imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṁ jānato panāyasmato, kathaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti?
9Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:
‘cakkhusmiṁ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
Sotasmiṁ, āvuso, sadde sotaviññāṇe … pe … ghānasmiṁ, āvuso, gandhe ghānaviññāṇe … jivhāya, āvuso, rase jivhāviññāṇe … kāyasmiṁ, āvuso, phoṭṭhabbe kāyaviññāṇe … manasmiṁ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
Evaṁ kho me, āvuso, jānato evaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ.
‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
10‘Kathaṁ jānato panāyasmato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṁkāramamaṁkāramānānusayā samūhatā’ti?
11Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:
‘pubbe kho ahaṁ, āvuso, agāriyabhūto samāno aviddasu ahosiṁ. Tassa me tathāgato vā tathāgatasāvako vā dhammaṁ desesi. Tāhaṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhiṁ. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṁ: "sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan"ti.
12So kho ahaṁ, āvuso, 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 pabbajiṁ.
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato ahosiṁ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṁ. Adinnādānaṁ pahāya adinnādānā paṭivirato ahosiṁ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṁ. Abrahmacariyaṁ pahāya brahmacārī ahosiṁ ārācārī virato methunā gāmadhammā.
Musāvādaṁ pahāya musāvādā paṭivirato ahosiṁ saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato ahosiṁ, 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 ahosiṁ. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato ahosiṁ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā ahosiṁ. Samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosiṁ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā ahosiṁ kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
13So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṁ, ekabhattiko ahosiṁ rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato ahosiṁ. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṁ. Uccāsayanamahāsayanā paṭivirato ahosiṁ. Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṁ, āmakadhaññapaṭiggahaṇā paṭivirato ahosiṁ, āmakamaṁsapaṭiggahaṇā paṭivirato ahosiṁ; itthikumārikapaṭiggahaṇā paṭivirato ahosiṁ, dāsidāsapaṭiggahaṇā paṭivirato ahosiṁ, ajeḷakapaṭiggahaṇā paṭivirato ahosiṁ, kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṁ, hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṁ, khettavatthupaṭiggahaṇā paṭivirato ahosiṁ. Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṁ, kayavikkayā paṭivirato ahosiṁ, tulākūṭakaṁsakūṭamānakūṭā paṭivirato ahosiṁ, ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṁ, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṁ.
14So santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṁ samādāyeva pakkamiṁ. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva kho ahaṁ, āvuso; santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṁ samādāyeva pakkamiṁ. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedesiṁ.
15So cakkhunā rūpaṁ disvā na nimittaggāhī ahosiṁ nānubyañjanaggāhī; yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjiṁ; rakkhiṁ cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjiṁ. Sotena saddaṁ sutvā … pe … ghānena gandhaṁ ghāyitvā … pe … jivhāya rasaṁ sāyitvā … pe … kāyena phoṭṭhabbaṁ phusitvā … pe … manasā dhammaṁ viññāya na nimittaggāhī ahosiṁ nānubyañjanaggāhī; yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjiṁ; rakkhiṁ manindriyaṁ, manindriye saṁvaraṁ āpajjiṁ. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedesiṁ.
16So abhikkante paṭikkante sampajānakārī ahosiṁ, ālokite vilokite sampajānakārī ahosiṁ, samiñjite pasārite sampajānakārī ahosiṁ, saṅghāṭipattacīvaradhāraṇe sampajānakārī ahosiṁ, asite pīte khāyite sāyite sampajānakārī ahosiṁ, uccārapassāvakamme sampajānakārī ahosiṁ, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ahosiṁ.
17So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato
, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajiṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdiṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
18So abhijjhaṁ loke pahāya vigatābhijjhena cetasā vihāsiṁ, abhijjhāya cittaṁ parisodhesiṁ. Byāpādapadosaṁ pahāya abyāpannacitto vihāsiṁ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodhesiṁ. Thinamiddhaṁ pahāya vigatathinamiddho vihāsiṁ ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodhesiṁ. Uddhaccakukkuccaṁ pahāya anuddhato vihāsiṁ ajjhattaṁ, vūpasantacitto, uddhaccakukkuccā cittaṁ parisodhesiṁ. Vicikicchaṁ pahāya tiṇṇavicikiccho vihāsiṁ akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodhesiṁ.
19So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … pe … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja vihāsiṁ.
20So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So idaṁ dukkhanti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ; ime āsavāti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ.
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti abbhaññāsiṁ.
Evaṁ kho me, āvuso, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṁkāramamaṁkāramānānusayā samūhatā’ti.
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ. ‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā evamassa vacanīyo: ‘lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ samanupassāmā’"ti.
21Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Chabbisodhanasuttaṁ niṭṭhitaṁ dutiyaṁ.