With Hatthisāriputta

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.

Now at that time several senior mendicants, after the meal, on their return from almsround, sat together in the pavilion talking about the teachings.Venerable CittacittaMente, corazón o estado de consciencia. En los suttas puede referirse a la mente como experiencia cognitiva y afectiva, no solo al pensamiento conceptual. En meditación, citta suele señalar el estado o cualidad de la mente que se observa, calma, concentra o libera.Ver en el glosario Hatthisāriputta interrupted them while they were talking.

Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṁ kathenti. Tatra sudaṁ āyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opāteti.

Now at that time several senior mendicants, after the meal, on their return from almsround, sat together in the pavilion talking about the teachings.Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṁ kathenti. Venerable Citta Hatthisāriputta interrupted them while they were talking.Tatra sudaṁ āyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opāteti.

Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta,“Venerable, please don’t interrupt the senior mendicants while they’re talking about the teachings. Wait until the end of the discussion.”

Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ etadavoca: “māyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opātesi, yāva kathāpariyosānaṁ āyasmā citto āgametū”ti.

Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta,Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ etadavoca: “Venerable, please don’t interrupt the senior mendicants while they’re talking about the teachings. Wait until the end of the discussion.”“māyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opātesi, yāva kathāpariyosānaṁ āyasmā citto āgametū”ti.

When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita,“Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute,and quite capable of talking about the teachings with the senior mendicants.”

Evaṁ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ: “māyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ apasādesi, paṇḍito āyasmā citto hatthisāriputto. Pahoti cāyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathetun”ti.

When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita,Evaṁ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ: “Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute,“māyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ apasādesi, paṇḍito āyasmā citto hatthisāriputto. and quite capable of talking about the teachings with the senior mendicants.”Pahoti cāyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathetun”ti.

Take an individual who is the gentlest of the gentle, the most placid of the placid, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role.But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples.As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.They resign the training and return to a lesser life.

Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

Take an individual who is the gentlest of the gentle, the most placid of the placid, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role.Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples.Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. They resign the training and return to a lesser life.So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

Suppose an ox fond of crops was tied up or shut in a pen.Would it be right to say that that ox will never again invade the crops?”

Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho. *dāmena vā baddho → ārāme vā bandho (mr)Yo nu kho, āvuso, evaṁ vadeyya: ‘na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

Suppose an ox fond of crops was tied up or shut in a pen.Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho. *dāmena vā baddho → ārāme vā bandho (mr)Would it be right to say that that ox will never again invade the crops?”Yo nu kho, āvuso, evaṁ vadeyya: ‘na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

“No it would not, reverend.For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.”

“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so goṇo kiṭṭhādo dāmaṁ vā chetvā vajaṁ vā bhinditvā, atha punadeva kiṭṭhaṁ otareyyāti.

“No it would not, reverend.“No hidaṁ, āvuso”. For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.”“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so goṇo kiṭṭhādo dāmaṁ vā chetvā vajaṁ vā bhinditvā, atha punadeva kiṭṭhaṁ otareyyāti.

“In the same way, take an individual who is the gentlest of the gentle …As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.They resign the training and return to a lesser life.

Evamevaṁ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

“In the same way, take an individual who is the gentlest of the gentle …Evamevaṁ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. They resign the training and return to a lesser life.So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

And take an individual who, quite secluded from sensual pleasures … enters and remains in the first absorption.Thinking, ‘I get the first absorption!’ they mix closely with monks …They resign the training and return to a lesser life.

Idha panāvuso, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.

And take an individual who, quite secluded from sensual pleasures … enters and remains in the first absorption.Idha panāvuso, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Thinking, ‘I get the first absorption!’ they mix closely with monks …So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… They resign the training and return to a lesser life.sikkhaṁ paccakkhāya hīnāyāvattati.

Suppose the heavens were raining heavily at the crossroads so that the dust vanished and mud appeared.Would it be right to say that now dust will never appear at this crossroad again?”

Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṁ antaradhāpeyya, cikkhallaṁ pātukareyya. *thullaphusitako devo vassanto → thullaphusitake deve vassante (mr)Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? *na dāni amusmiṁ → na dānāmusmiṁ (bj); na dāni amukasmiṁ (mr)

Suppose the heavens were raining heavily at the crossroads so that the dust vanished and mud appeared.Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṁ antaradhāpeyya, cikkhallaṁ pātukareyya. *thullaphusitako devo vassanto → thullaphusitake deve vassante (mr)Would it be right to say that now dust will never appear at this crossroad again?”Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? *na dāni amusmiṁ → na dānāmusmiṁ (bj); na dāni amukasmiṁ (mr)

“No it would not, reverend.For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”

“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti.

“No it would not, reverend.“No hidaṁ, āvuso”. For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti.

“In the same way, take an individual who, quite secluded from sensual pleasures … enters and remains in the first absorption.Thinking, ‘I get the first absorption!’ they mix closely with monks …They resign the training and return to a lesser life.

Evamevaṁ kho, āvuso, idhekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.

“In the same way, take an individual who, quite secluded from sensual pleasures … enters and remains in the first absorption.Evamevaṁ kho, āvuso, idhekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Thinking, ‘I get the first absorption!’ they mix closely with monks …So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… They resign the training and return to a lesser life.sikkhaṁ paccakkhāya hīnāyāvattati.

And take an individual who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.Thinking, ‘I get the second absorption!’ they mix closely with monks …They resign the training and return to a lesser life.

Idha panāvuso, ekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.

And take an individual who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.Idha panāvuso, ekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Thinking, ‘I get the second absorption!’ they mix closely with monks …So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… They resign the training and return to a lesser life.sikkhaṁ paccakkhāya hīnāyāvattati.

Suppose there was a large pond not far from a town or village.After the heavens have rained heavily there, the clams and mussels, and pebbles and gravel would vanish.Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?”

Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṁ taḷākaṁ. Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya. Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

Suppose there was a large pond not far from a town or village.Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṁ taḷākaṁ. After the heavens have rained heavily there, the clams and mussels, and pebbles and gravel would vanish.Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya. Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?”Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

“No it would not, reverend.For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”

“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti.

“No it would not, reverend.“No hidaṁ, āvuso”. For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti.

“In the same way, take an individual who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.Thinking, ‘I get the second absorption!’ they mix closely with monks …They resign the training and return to a lesser life.

Evamevaṁ kho, āvuso, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.

“In the same way, take an individual who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.Evamevaṁ kho, āvuso, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Thinking, ‘I get the second absorption!’ they mix closely with monks …So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… They resign the training and return to a lesser life.sikkhaṁ paccakkhāya hīnāyāvattati.

And take an individual who, with the fading away of rapture … enters and remains in the third absorption.Thinking, ‘I get the third absorption!’ they mix closely with monks …They resign the training and return to a lesser life.

Idha panāvuso, ekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.

And take an individual who, with the fading away of rapture … enters and remains in the third absorption.Idha panāvuso, ekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Thinking, ‘I get the third absorption!’ they mix closely with monks …So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… They resign the training and return to a lesser life.sikkhaṁ paccakkhāya hīnāyāvattati.

Suppose a person had finished a delicious meal. They’d have no appetite for leftovers.Would it be right to say that now food will never appeal to this person again?”

Seyyathāpi, āvuso, purisaṁ paṇītabhojanaṁ bhuttāviṁ ābhidosikaṁ bhojanaṁ nacchādeyya. Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amuṁ purisaṁ punadeva bhojanaṁ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

Suppose a person had finished a delicious meal. They’d have no appetite for leftovers.Seyyathāpi, āvuso, purisaṁ paṇītabhojanaṁ bhuttāviṁ ābhidosikaṁ bhojanaṁ nacchādeyya. Would it be right to say that now food will never appeal to this person again?”Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amuṁ purisaṁ punadeva bhojanaṁ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

“No it would not, reverend.For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present.But when the nourishment vanishes food will appeal again.”

“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, amuṁ purisaṁ paṇītabhojanaṁ bhuttāviṁ yāvassa sā ojā kāye ṭhassati tāva na aññaṁ bhojanaṁ chādessati. Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṁ bhojanaṁ chādeyyāti.

“No it would not, reverend.“No hidaṁ, āvuso”. For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present.“Ṭhānañhetaṁ, āvuso, vijjati, amuṁ purisaṁ paṇītabhojanaṁ bhuttāviṁ yāvassa sā ojā kāye ṭhassati tāva na aññaṁ bhojanaṁ chādessati. But when the nourishment vanishes food will appeal again.”Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṁ bhojanaṁ chādeyyāti.

“In the same way, take an individual who, with the fading away of rapture … enters and remains in the third absorption.Thinking, ‘I get the third absorption!’ they mix closely with monks …They resign the training and return to a lesser life.

Evamevaṁ kho, āvuso, idhekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.

“In the same way, take an individual who, with the fading away of rapture … enters and remains in the third absorption.Evamevaṁ kho, āvuso, idhekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Thinking, ‘I get the third absorption!’ they mix closely with monks …So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… They resign the training and return to a lesser life.sikkhaṁ paccakkhāya hīnāyāvattati.

And take an individual who, giving up pleasure and pain … enters and remains in the fourth absorption.Thinking, ‘I get the fourth absorption!’ they mix closely with monks …They resign the training and return to a lesser life.

Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.

And take an individual who, giving up pleasure and pain … enters and remains in the fourth absorption.Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Thinking, ‘I get the fourth absorption!’ they mix closely with monks …So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… They resign the training and return to a lesser life.sikkhaṁ paccakkhāya hīnāyāvattati.

Suppose that in a mountain glen there was a lake, placid and free of waves.Would it be right to say that now waves will never appear in this lake again?”

Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

Suppose that in a mountain glen there was a lake, placid and free of waves.Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. Would it be right to say that now waves will never appear in this lake again?”Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

“No it would not, reverend.For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.”

“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya …pe… yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti.

“No it would not, reverend.“No hidaṁ, āvuso”. For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.”“Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya …pe… yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti.

“In the same way, take an individual who, giving up pleasure and pain … enters and remains in the fourth absorption.Thinking, ‘I get the fourth absorption!’ they mix closely with monks …They resign the training and return to a lesser life.

Evamevaṁ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.

“In the same way, take an individual who, giving up pleasure and pain … enters and remains in the fourth absorption.Evamevaṁ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Thinking, ‘I get the fourth absorption!’ they mix closely with monks …So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… They resign the training and return to a lesser life.sikkhaṁ paccakkhāya hīnāyāvattati.

And take an individual who, not focusing on any signs, enters and remains in the signless immersion of the heart.Thinking, ‘I get the signless immersion of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples.As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.They resign the training and return to a lesser life.

Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

And take an individual who, not focusing on any signs, enters and remains in the signless immersion of the heart.Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Thinking, ‘I get the signless immersion of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples.So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. They resign the training and return to a lesser life.So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.

Suppose a ruler or their chief minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night.There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish.Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”

Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṁ vanasaṇḍe ekarattiṁ vāsaṁ upagaccheyya. Tatra hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo antaradhāyeyya. *Tatra → tattha (bj, pts1ed) | cīrikasaddo → ciriliyasaddo (bj); ciriḷikāsaddo (cck, km); cīriḷikāsaddo (sya1ed, sya2ed, pts1ed) | antaradhāyeyya → antaradhāpeyya (sya-all, pts1ed, mr)Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

Suppose a ruler or their chief minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night.Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṁ vanasaṇḍe ekarattiṁ vāsaṁ upagaccheyya. There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish.Tatra hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo antaradhāyeyya. *Tatra → tattha (bj, pts1ed) | cīrikasaddo → ciriliyasaddo (bj); ciriḷikāsaddo (cck, km); cīriḷikāsaddo (sya1ed, sya2ed, pts1ed) | antaradhāyeyya → antaradhāpeyya (sya-all, pts1ed, mr)Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?

“No it would not, reverend.For it is quite possible that the ruler or their chief minister will leave that woodland grove so that the chirping of crickets will be heard there again.”

“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti.

“No it would not, reverend.“No hidaṁ, āvuso”. For it is quite possible that the ruler or their chief minister will leave that woodland grove so that the chirping of crickets will be heard there again.”“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti.

“In the same way, take an individual who, not focusing on any signs, enters and remains in the signless immersion of the heart …They resign the training and return to a lesser life.”

Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattatī”ti.

“In the same way, take an individual who, not focusing on any signs, enters and remains in the signless immersion of the heart …Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. They resign the training and return to a lesser life.”So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattatī”ti.

Then after some time Venerable Citta Hatthisāriputta resigned the training and returned to a lesser life.Then the mendicants who were his companions went up to Venerable Mahākoṭṭhita and said,“Did Venerable Mahākoṭṭhita encompass Citta Hatthisāriputta’s mind and know thathe had gained such and such meditative attainments, yet he would still resign the training and return to a lesser life?Or did deities tell you about it?”

Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṁ paccakkhāya hīnāyāvattati. Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ: “kiṁ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito: ‘imāsañca imāsañca vihārasamāpattīnaṁ citto hatthisāriputto lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti; udāhu devatā etamatthaṁ ārocesuṁ: ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti?

Then after some time Venerable Citta Hatthisāriputta resigned the training and returned to a lesser life.Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṁ paccakkhāya hīnāyāvattati. Then the mendicants who were his companions went up to Venerable Mahākoṭṭhita and said,Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ: “Did Venerable Mahākoṭṭhita encompass Citta Hatthisāriputta’s mind and know that“kiṁ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito: he had gained such and such meditative attainments, yet he would still resign the training and return to a lesser life?‘imāsañca imāsañca vihārasamāpattīnaṁ citto hatthisāriputto lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti; Or did deities tell you about it?”udāhu devatā etamatthaṁ ārocesuṁ: ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti?

“Reverends, I encompassed his mind and knew this.And deities also told me.”

“Cetasā ceto paricca vidito me, āvuso: ‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti. Devatāpi me etamatthaṁ ārocesuṁ: ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti.

“Reverends, I encompassed his mind and knew this.“Cetasā ceto paricca vidito me, āvuso: ‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti. And deities also told me.”Devatāpi me etamatthaṁ ārocesuṁ: ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti.

Then the mendicants who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him,“Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still resigned the training and returned to a lesser life.”

Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattatī”ti.

Then the mendicants who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him,Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still resigned the training and returned to a lesser life.”“citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattatī”ti.

And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.Then Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

Atha kho citto hatthisāriputto nacirasseva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.Atha kho citto hatthisāriputto nacirasseva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. Then Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”And Venerable Citta Hatthisāriputta became one of the perfected.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā citto hatthisāriputto arahataṁ ahosīti.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. And Venerable Citta Hatthisāriputta became one of the perfected.Aññataro ca panāyasmā citto hatthisāriputto arahataṁ ahosīti.