The Longer Discourse on the Ending of Craving · Translation: Bhikkhu Sujato, SuttaCentral
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heSo
with thisiminā
andca
nobleariyena
with the aggregate of ethicssīlakkhandhena
endowedsamannāgato,
with thisimāya
andca
nobleariyāya
with contentmentsantuṭṭhiyā
endowedsamannāgato,
with thisiminā
andca
nobleariyena
with sense restraintindriyasaṁvarena
endowedsamannāgato,
with thisiminā
andca
nobleariyena
with mindfulness and situational awarenesssatisampajaññena
endowedsamannāgato,
secludedvivittaṁ
lodgingsenāsanaṁ
frequent + wildernessbhajati—araññaṁ
tree·rootrukkhamūlaṁ
a hillpabbataṁ
a ravinekandaraṁ
mountain·cavegiriguhaṁ
a charnel groundsusānaṁ
forest·wildvanapatthaṁ
the open airabbhokāsaṁ
straw·heappalālapuñjaṁ.
When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
heSo
after·mealpacchābhattaṁ
almsround·returnedpiṇḍapātapaṭikkanto
down·sitnisīdati
cross-leggedpallaṅkaṁ
toward·foldābhujitvā,
straightujuṁ
bodykāyaṁ
forth·down·placepaṇidhāya,
around·frontparimukhaṁ
mindfulnesssatiṁ
having broughtupaṭṭhapetvā.
heSo
covetousnessabhijjhaṁ
in the worldloke
forth·abandonpahāya
with a heart rid of covetousnessvigatābhijjhena
with a heartcetasā
apart·dwellviharati,
of covetousnessabhijjhāya
the mindcittaṁ
around·purifyparisodheti;
ill will·malevolencebyāpādapadosaṁ
forth·abandonpahāya
not·ill-willed·mindabyāpannacitto
apart·dwellviharati,
full of sympathy for all living beingssabbapāṇabhūtahitānukampī,
ill will·malevolencebyāpādapadosā
the mindcittaṁ
around·purifyparisodheti;
dullness·drowsinessthinamiddhaṁ
forth·abandonpahāya
gone·dullness·drowsinessvigatathinamiddho
apart·dwellviharati
light·perceivingālokasaññī,
mindfulsato
together·knowingsampajāno,
dullness·drowsinessthinamiddhā
the mindcittaṁ
around·purifyparisodheti;
restlessness·remorseuddhaccakukkuccaṁ
forth·abandonpahāya
not·restlessanuddhato
apart·dwellviharati
internallyajjhattaṁ
settled·mindvūpasantacitto,
restlessness·remorseuddhaccakukkuccā
the mindcittaṁ
around·purifyparisodheti;
doubtvicikicchaṁ
forth·abandonpahāya
crossed·doubttiṇṇavicikiccho
apart·dwellviharati
not·undecidedakathaṅkathī
about skillful qualitieskusalesu
about skillful qualitiesdhammesu,
of doubtvicikicchāya
the mindcittaṁ
around·purifyparisodheti.
After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
heSo
theseime
fivepañca
hindrancesnīvaraṇe
forth·abandonpahāya
of the heartcetaso
corruptionsupakkilese
of wisdompaññāya
that weakendubbalīkaraṇe,
seclude + quitevivicceva
from sensual pleasureskāmehi
secludedvivicca
from unskillful qualitiesakusalehi
from qualitiesdhammehi
with placing the mindsavitakkaṁ
with keeping it connectedsavicāraṁ
born of seclusionvivekajaṁ
rapture and blisspītisukhaṁ
firstpaṭhamaṁ
absorptionjhānaṁ
having enteredupasampajja
they remainviharati.
furthermorePuna
andcaparaṁ,
monksbhikkhave,
a mendicantbhikkhu
of placing the mind and keeping it connectedvitakkavicārānaṁ
stilledvūpasamā
internallyajjhattaṁ
serenitysampasādanaṁ
of the heartcetaso
unificationekodibhāvaṁ
without placing the mindavitakkaṁ
without keeping it connectedavicāraṁ
born of concentrationsamādhijaṁ
rapture and blisspītisukhaṁ
seconddutiyaṁ
absorptionjhānaṁ
……pe…
thirdtatiyaṁ
absorptionjhānaṁ
……pe…
fourthcatutthaṁ
absorptionjhānaṁ
having enteredupasampajja
they remainviharati.
They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … third absorption … fourth absorption.
theySo
with the eyecakkhunā
a sightrūpaṁ
having seendisvā
in a pleasant formpiyarūpe
in a formrūpe
notna
is attachedsārajjati,
in an unpleasant formappiyarūpe
in a formrūpe
notna
is aversebyāpajjati,
with mindfulness of the body establishedupaṭṭhitakāyasati
andca
dwellsviharati
with a limitless heartappamāṇacetaso.
and thatTañca
freedom of heartcetovimuttiṁ
freedom by wisdompaññāvimuttiṁ
as it truly isyathābhūtaṁ
understandspajānāti
where for themyatthassa
thosete
badpāpakā
unskillfulakusalā
qualitiesdhammā
without remainderaparisesā
ceasenirujjhanti.
theySo
thusevaṁ
having given up favoring and opposinganurodhavirodhavippahīno
whateveryaṁ
anykiñci
feelingvedanaṁ
feelsvedeti,
pleasantsukhaṁ
orvā
unpleasantdukkhaṁ
orvā
neutraladukkhamasukhaṁ
orvā,
theyso
thattaṁ
feelingvedanaṁ
do not approvenābhinandati
do not welcomenābhivadati
not clingingnājjhosāya
they remaintiṭṭhati.
for themTassa
thattaṁ
feelingvedanaṁ
not approvinganabhinandato
not welcominganabhivadato
not clinginganajjhosāya
remainingtiṭṭhato
whateveryā
in feelingsvedanāsu
relishingnandī
thatsā
ceasesnirujjhati.
for themTassa
from the cessation of relishingnandīnirodhā
cessation of graspingupādānanirodho,
from the cessation of graspingupādānanirodhā
cessation of continued existencebhavanirodho,
from the cessation of continued existencebhavanirodhā
cessation of rebirthjātinirodho,
from the cessation of rebirthjātinirodhā
old age and deathjarāmaraṇaṁ
sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā
ceasenirujjhanti.
thus for themEvametassa
entirekevalassa
of the mass of sufferingdukkhakkhandhassa
cessationnirodho
ishoti.
When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it. As a result, relishing of feelings ceases. When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.
with the earSotena
a soundsaddaṁ
having heardsutvā
……pe…
with the noseghānena
an odorgandhaṁ
having smelledghāyitvā
……pe…
with the tonguejivhāya
a flavorrasaṁ
having tastedsāyitvā
……pe…
with the bodykāyena
a touchphoṭṭhabbaṁ
having feltphusitvā
……pe…
with the mindmanasā
an ideadhammaṁ
dis-·knowviññāya
pleasant·formpiyarūpe
ideadhamme
notna
they desiresārajjati,
unpleasant·formappiyarūpe
ideadhamme
notna
they dislikebyāpajjati,
established·body·mindfulnessupaṭṭhitakāyasati
andca
dis-·liveviharati
with a limitless heartappamāṇacetaso,
that + andtañca
heart·freedomcetovimuttiṁ
wisdom·freedompaññāvimuttiṁ
as·trulyyathābhūtaṁ
forth·knowpajānāti
where + for themyatthassa
thosete
badpāpakā
un-·skillfulakusalā
qualitiesdhammā
without remainderaparisesā
they ceasenirujjhanti.
heSo
thusevaṁ
having given up favoring and opposinganurodhavirodhavippahīno
whateveryaṁ
anykiñci
feelingvedanaṁ
they experiencevedeti,
pleasantsukhaṁ
orvā
painfuldukkhaṁ
orvā
un- + painful·un-·pleasantadukkhamasukhaṁ
orvā,
heso
thattaṁ
feelingvedanaṁ
not·approvenābhinandati
not·welcomenābhivadati
not·clingingnājjhosāya
he standstiṭṭhati.
for himTassa
thattaṁ
feelingvedanaṁ
not·approveanabhinandato
not·welcomeanabhivadato
not·clinginganajjhosāya
standingtiṭṭhato
thatyā
in feelingsvedanāsu
relishingnandī
thatsā
ceasesnirujjhati.
for himTassa
relish·cessationnandīnirodhā
cessation of graspingupādānanirodho,
grasping·cessationupādānanirodhā
cessation of continued existencebhavanirodho,
existence·cessationbhavanirodhā
cessation of rebirthjātinirodho,
rebirth·cessationjātinirodhā
old age·deathjarāmaraṇaṁ
sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā
they ceasenirujjhanti.
thus + of thisEvametassa
entirekevalassa
suffering·massdukkhakkhandhassa
cessationnirodho
ishoti.
When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it. As a result, relishing of feelings ceases. When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.
thisImaṁ
indeedkho
by meme
youtumhe,
mendicantsbhikkhave,
in briefsaṅkhittena
craving·ending·freedomtaṇhāsaṅkhayavimuttiṁ
should memorizedhāretha,
Sātisātiṁ
butpana
mendicantbhikkhuṁ
fisherman·sonkevaṭṭaputtaṁ
caught in a vast net of craving, a tangle of cravingmahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.
this·saidIdamavoca
the Buddhabhagavā.
satisfiedAttamanā
thosete
mendicantsbhikkhū
of the Buddhabhagavato
speechbhāsitaṁ
approvedabhinandunti.
great·craving·ending·discourseMahātaṇhāsaṅkhayasuttaṁ
finishedniṭṭhitaṁ
eighthaṭṭhamaṁ.
Mendicants, you should memorize this brief statement on freedom through the ending of craving. But the mendicant Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
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