Numbered Discourses

6. The Great Chapter

In the Middle

Aṅguttara Nikāya

6. Mahāvagga

Majjhesutta

Numbered Discourses

6. The Great Chapter

In the Middle

Aṅguttara Nikāya

6. Mahāvagga

Majjhesutta

Several senior mendicants discuss the “Questions of Metteyya” from the Pārāyana (Snp 5.3). Each propose an interpretation, and they then ask the Buddha. He praises each reading, but gives his own intended meaning.

Ruta suttaAN 6.61Sutta PiṭakaAṅguttara Nikāya6. Chakkanipāta2. Dutiyapaṇṇāsaka6. MahāvaggaMajjhesutta

← Suttas

Vista:

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Varanasi, in the deer park at Isipatana.

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying near Varanasi, in the deer park at Isipatana.

ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them, “Reverends, this was said by the Buddha in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’:

Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “vuttamidaṁ, āvuso, bhagavatā pārāyane metteyyapañhe:

Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them,

Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:

“Reverends, this was said by the Buddha in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’:

“vuttamidaṁ, āvuso, bhagavatā pārāyane metteyyapañhe:

Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them, Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “Reverends, this was said by the Buddha in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’: “vuttamidaṁ, āvuso, bhagavatā pārāyane metteyyapañhe:

‘The thoughtful one who has known both ends, and is not stuck in the middle: he is a great man, I declare, he has escaped the seamstress here.’

‘Yo ubhonte viditvāna, majjhe mantā na lippati; *na lippati → na limpati (sya1ed, sya2ed, pts1ed, mr)Taṁ brūmi mahāpurisoti, sodha sibbinimaccagā’”ti. *sibbini → sibbani (bj, sya-all, km, pts1ed)

‘The thoughtful one who has known both ends,

‘Yo ubhonte viditvāna,

and is not stuck in the middle:

majjhe mantā na lippati; *

he is a great man, I declare,

Taṁ brūmi mahāpurisoti,

he has escaped the seamstress here.’

sodha sibbinimaccagā’”ti. *

‘The thoughtful one who has known both ends, ‘Yo ubhonte viditvāna, and is not stuck in the middle: majjhe mantā na lippati; *na lippati → na limpati (sya1ed, sya2ed, pts1ed, mr)he is a great man, I declare, Taṁ brūmi mahāpurisoti, he has escaped the seamstress here.’ sodha sibbinimaccagā’”ti. *sibbini → sibbani (bj, sya-all, km, pts1ed)

But what is one end? What’s the second end? What’s the middle? And who is the seamstress?” When this was said, one of the mendicants said to the senior mendicants:

“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṁ majjhe, kā sibbinī”ti? Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

But what is one end? What’s the second end? What’s the middle? And who is the seamstress?”

“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṁ majjhe, kā sibbinī”ti?

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

But what is one end? What’s the second end? What’s the middle? And who is the seamstress?” “Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṁ majjhe, kā sibbinī”ti? When this was said, one of the mendicants said to the senior mendicants: Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to being regenerated in one state of existence or another. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. *abhijānanto → abhijānitvā (mr) | parijānanto → parijānitvā (mr)

“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,

“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;

for craving weaves one to being regenerated in one state of existence or another.

taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. *

“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, “phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; for craving weaves one to being regenerated in one state of existence or another. taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. *abhijānanto → abhijānitvā (mr) | parijānanto → parijānitvā (mr)

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants: Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

“atītaṁ kho, āvuso, eko anto, anāgataṁ dutiyo anto, paccuppannaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress …

“atītaṁ kho, āvuso, eko anto, anāgataṁ dutiyo anto, paccuppannaṁ majjhe, taṇhā sibbinī;

taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

That’s how a mendicant directly knows … an end of suffering in this very life.”

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress … “atītaṁ kho, āvuso, eko anto, anāgataṁ dutiyo anto, paccuppannaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. That’s how a mendicant directly knows … an end of suffering in this very life.” Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants: Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

“Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

“Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress …

“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī;

taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

That’s how a mendicant directly knows … an end of suffering in this very life.”

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

“Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress … “sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. That’s how a mendicant directly knows … an end of suffering in this very life.” Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants: Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

“nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress …

“nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī;

taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

That’s how a mendicant directly knows … an end of suffering in this very life.”

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress … “nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. That’s how a mendicant directly knows … an end of suffering in this very life.” Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants: Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca:

“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.”

“cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress …

“cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī;

taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

That’s how a mendicant directly knows … an end of suffering in this very life.”

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress … “cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. That’s how a mendicant directly knows … an end of suffering in this very life.” Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants: Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca:

“Substantial reality, reverends, is one end. The origin of substantial reality is the second end. The cessation of substantial reality is the middle. And craving is the seamstress, for craving weaves one to being regenerated in one state of existence or another. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. *parijānanto → sabbatthapi evameva

“Substantial reality, reverends, is one end. The origin of substantial reality is the second end. The cessation of substantial reality is the middle. And craving is the seamstress,

“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī;

for craving weaves one to being regenerated in one state of existence or another.

taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

“Substantial reality, reverends, is one end. The origin of substantial reality is the second end. The cessation of substantial reality is the middle. And craving is the seamstress, “sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī; for craving weaves one to being regenerated in one state of existence or another. taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. *parijānanto → sabbatthapi evameva

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants:

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

When this was said, one of the mendicants said to the senior mendicants: Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:

“Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and inform him about this. As he answers, so we’ll remember it.”

“byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

“Each of us has spoken from the heart.

“byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ.

Come, reverends, let’s go to the Buddha, and inform him about this.

Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma.

As he answers, so we’ll remember it.”

Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

“Each of us has spoken from the heart. “byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Come, reverends, let’s go to the Buddha, and inform him about this. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. As he answers, so we’ll remember it.” Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

“Yes, reverend,” those senior mendicants replied. Then those senior mendicants went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. They asked, “Sir, who has spoken well?”

“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṁ. Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesuṁ. “Kassa nu kho, bhante, subhāsitan”ti?

“Yes, reverend,” those senior mendicants replied.

“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṁ.

Then those senior mendicants went up to the Buddha, bowed, sat down to one side,

Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

and informed the Buddha of all they had discussed. They asked,

Ekamantaṁ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesuṁ.

“Sir, who has spoken well?”

“Kassa nu kho, bhante, subhāsitan”ti?

“Yes, reverend,” those senior mendicants replied. “Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṁ. Then those senior mendicants went up to the Buddha, bowed, sat down to one side, Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. and informed the Buddha of all they had discussed. They asked, Ekamantaṁ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesuṁ. “Sir, who has spoken well?” “Kassa nu kho, bhante, subhāsitan”ti?

“Mendicants, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’ when I said:

“Sabbesaṁ vo, bhikkhave, subhāsitaṁ pariyāyena, api ca yaṁ mayā sandhāya bhāsitaṁ pārāyane metteyyapañhe:

“Mendicants, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’ when I said:

“Sabbesaṁ vo, bhikkhave, subhāsitaṁ pariyāyena, api ca yaṁ mayā sandhāya bhāsitaṁ pārāyane metteyyapañhe:

“Mendicants, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’ when I said: “Sabbesaṁ vo, bhikkhave, subhāsitaṁ pariyāyena, api ca yaṁ mayā sandhāya bhāsitaṁ pārāyane metteyyapañhe:

‘The sage has known both ends, and is not stuck in the middle. He is a great man, I declare, he has escaped the seamstress here.’

‘Yo ubhonte viditvāna, majjhe mantā na lippati; Taṁ brūmi mahāpurisoti, sodha sibbinimaccagā’ti.

‘The sage has known both ends,

‘Yo ubhonte viditvāna,

and is not stuck in the middle.

majjhe mantā na lippati;

He is a great man, I declare,

Taṁ brūmi mahāpurisoti,

he has escaped the seamstress here.’

sodha sibbinimaccagā’ti.

‘The sage has known both ends, ‘Yo ubhonte viditvāna, and is not stuck in the middle. majjhe mantā na lippati; He is a great man, I declare, Taṁ brūmi mahāpurisoti, he has escaped the seamstress here.’ sodha sibbinimaccagā’ti.

Listen and apply your mind well, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen and apply your mind well, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen and apply your mind well, I will speak.” Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied. The Buddha said this:

“Evaṁ, bhante”ti kho therā bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, sir,” they replied.

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

The Buddha said this:

Bhagavā etadavoca:

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

“Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to being regenerated in one state of existence or another. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

“phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

“Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,

“phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;

for craving weaves one to being regenerated in one state of existence or another.

taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

“Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, “phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; for craving weaves one to being regenerated in one state of existence or another. taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

Sattamaṁ.