Sekhasutta

Majjhima Nikāya 53

A Trainee · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Sakyanssakkesu was stayingviharati at Kapilavatthukapilavatthusmiṁ in the Banyan Tree Monasterynigrodhārāme.

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

at thatTena indeedkho nowpana timesamayena of the Kapilavatthu-dwellerskāpilavatthavānaṁ of the Sakyanssakyānaṁ newnavaṁ town hallsanthāgāraṁ recently constructedacirakāritaṁ ishoti not occupiedanajjhāvuṭṭhaṁ by an asceticsamaṇena orvā by a brahminbrāhmaṇena orvā by anyonekenaci orvā by a human being.manussabhūtena.
thenAtha indeedkho the Kapilavatthu-dwellerskāpilavatthavā the Sakyanssakyā whereyena the Blessed Onebhagavā there they approached;tenupasaṅkamiṁsu; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ they sat down.nisīdiṁsu. to one sideEkamantaṁ seatednisinnā indeedkho the Kapilavatthu-dwellerskāpilavatthavā the Sakyanssakyā the Blessed Onebhagavantaṁ this they said:etadavocuṁ:
“here,“idha, sir,bhante, of the Kapilavatthu-dwellerskāpilavatthavānaṁ of the Sakyanssakyānaṁ newnavaṁ town hallsanthāgāraṁ recently constructedacirakāritaṁ not occupiedanajjhāvuṭṭhaṁ by an asceticsamaṇena orvā by a brahminbrāhmaṇena orvā by anyonekenaci orvā by a human being.manussabhūtena.
that,Taṁ, sir,bhante, the Blessed Onebhagavā firstpaṭhamaṁ may use.paribhuñjatu. by the Blessed OneBhagavatā firstpaṭhamaṁ usedparibhuttaṁ afterwardspacchā the Kapilavatthu-dwellerskāpilavatthavā the Sakyanssakyā will use.paribhuñjissanti.
that would beTadassa of the Kapilavatthu-dwellerskāpilavatthavānaṁ of the Sakyanssakyānaṁ for a long timedīgharattaṁ for the welfarehitāya for the happiness”sukhāyā”ti.

Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any human at all. Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any human at all. May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it. That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.”

towards·dwellAdhivāsesi the Blessed Onebhagavā with silencetuṇhībhāvena.
thenAtha indeedkho Kapilavatthukāpilavatthavā Sakyanssakyā of the Blessed Onebhagavato towards·consentadhivāsanaṁ having knownviditvā having risen from the seatuṭṭhāyāsanā the Blessed Onebhagavantaṁ towards·bowabhivādetvā keeping on the rightpadakkhiṇaṁ having donekatvā whereyena newnavaṁ council·hallsanthāgāraṁ there they approachedtenupasaṅkamiṁsu; near·goupasaṅkamitvā all·spreadsabbasanthariṁ council·hallsanthāgāraṁ having spreadsantharitvā seatsāsanāni forth·preparepaññapetvā water·jarudakamaṇikaṁ having set upupaṭṭhapetvā oil lamptelappadīpaṁ on·placeāropetvā whereyena the Blessed Onebhagavā there they approachedtenupasaṅkamiṁsu;
near·goupasaṅkamitvā the Blessed Onebhagavantaṁ towards·bowabhivādetvā to one sideekamantaṁ they stoodaṭṭhaṁsu.
to one sideEkamantaṁ standingṭhitā indeedkho Kapilavatthukāpilavatthavā Sakyanssakyā to the Blessed Onebhagavantaṁ this·saidetadavocuṁ:
all over with carpets“sabbasanthariṁ spreadsanthataṁ, sirbhante, council·hallsanthāgāraṁ, seatsāsanāni preparedpaññattāni, water·jarudakamaṇiko set upupaṭṭhāpito, oil lamptelappadīpo placedāropito.
now it is timeYassadāni, sirbhante, the Blessed Onebhagavā timekālaṁ he thinksmaññatī”ti.

The Buddha consented with silence. Then, knowing that the Buddha had consented, the Sakyans got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying, “Please, sir, come at your convenience.”

thenAtha indeedkho the Blessed Onebhagavā having dressednivāsetvā taking bowl and robepattacīvaramādāya together withsaddhiṁ with the Saṅgha of mendicantsbhikkhusaṅghena whereyena town hallsanthāgāraṁ he approached it theretenupasaṅkami; having approachedupasaṅkamitvā feetpāde having washedpakkhāletvā town hallsanthāgāraṁ having enteredpavisitvā centralmajjhimaṁ columnthambhaṁ leaning againstnissāya facing eastpuratthābhimukho sat downnisīdi.
the Saṅgha of mendicants tooBhikkhusaṅghopi indeedkho feetpāde having washedpakkhāletvā town hallsanthāgāraṁ having enteredpavisitvā westernpacchimaṁ wallbhittiṁ leaning againstnissāya facing eastpuratthābhimukho sat downnisīdi, the Blessed One right in frontbhagavantaṁyeva having placed in frontpurakkhatvā.
the Sakyans of Kapilavatthu tooKāpilavatthavāpi indeedkho the Sakyanssakyā feetpāde having washedpakkhāletvā town hallsanthāgāraṁ having enteredpavisitvā easternpuratthimaṁ wallbhittiṁ leaning againstnissāya facing westpacchimābhimukhā sat downnisīdiṁsu, the Blessed One right in frontbhagavantaṁyeva having placed in frontpurakkhatvā.

Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet, he entered the town hall and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.

thenAtha indeedkho the Blessed Onebhagavā of Kapilavatthukāpilavatthave Sakyanssakye much of the nightbahudeva nightrattiṁ with Dhammadhammiyā talkkathāya having educatedsandassetvā together·having rousedsamādapetvā together·having incitedsamuttejetvā together·having gladdenedsampahaṁsetvā venerableāyasmantaṁ Ānandaānandaṁ addressedāmantesi:
let it occur“paṭibhātu to youtaṁ, Ānandaānanda, of the Sakyans of Kapilavatthukāpilavatthavānaṁ Sakyanssakyānaṁ traineesekho practicingpāṭipado.
backPiṭṭhi myme is soreāgilāyati;
it + Itamahaṁ I will stretchāyamissāmī”ti.
yes“Evaṁ, sirbhante”ti indeedkho venerableāyasmā Ānandaānando to the Blessed Onebhagavato repliedpaccassosi.
thenAtha indeedkho the Blessed Onebhagavā folded in fourcatugguṇaṁ outer robesaṅghāṭiṁ having spread outpaññāpetvā on the rightdakkhiṇena sidepassena lion's posturesīhaseyyaṁ laid downkappesi, footpāde footpādaṁ having placed on topaccādhāya, mindfulsato awaresampajāno, perception of getting upuṭṭhānasaññaṁ in mindmanasi having donekaritvā.

The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he addressed Venerable Ānanda, “Ānanda, speak about the practicing trainee to the Sakyans of Kapilavatthu as you feel inspired. My back is sore, I’ll stretch it.” “Yes, sir,” Ānanda replied. And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

thenAtha indeedkho venerableāyasmā Ānandaānando Mahānāmamahānāmaṁ the Sakyansakkaṁ addressedāmantesi:
here“idha, Mahānāmamahānāma, a noble discipleariyasāvako accomplished in ethicssīlasampanno ishoti, in the sense facultiesindriyesu guarding the doorsguttadvāro ishoti, in eatingbhojane knowing moderationmattaññū ishoti, wakefulnessjāgariyaṁ dedicated toanuyutto ishoti, with sevensattahi good qualitiessaddhammehi endowed withsamannāgato ishoti, of the fourcatunnaṁ absorptionsjhānānaṁ belonging to the higher mindābhicetasikānaṁ blissful meditations in this lifediṭṭhadhammasukhavihārānaṁ one who gets when wantednikāmalābhī ishoti one who gets without troubleakicchalābhī one who gets without difficultyakasiralābhī.

Then Ānanda addressed Mahānāma the Sakyan: “Mahānāma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

how + andKathañca, Mahānāmamahānāma, noble·discipleariyasāvako ethics·accomplishedsīlasampanno ishoti?
hereIdha, Mahānāmamahānāma, noble·discipleariyasāvako ethicalsīlavā ishoti, monastic-code·restraint·restrainedpātimokkhasaṁvarasaṁvuto dwellsviharati conduct·resort·accomplishedācāragocarasampanno slight·measureaṇumattesu faultsvajjesu seeing dangerbhayadassāvī, having undertakensamādāya trainssikkhati in the training rulessikkhāpadesu.
thusEvaṁ indeedkho, Mahānāmamahānāma, noble·discipleariyasāvako ethics·accomplishedsīlasampanno ishoti.

And how is a noble disciple accomplished in ethics? It’s when a noble disciple is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a noble disciple is ethical.

how·andKathañca, Mahānāmamahānāma, noble discipleariyasāvako in the sense facultiesindriyesu with guarded doorsguttadvāro ishoti?
hereIdha, Mahānāmamahānāma, noble discipleariyasāvako with the eyecakkhunā a sightrūpaṁ having seendisvā notna feature·graspingnimittaggāhī ishoti not grasping the detailsnānubyañjanaggāhī.
for whatever reason·thisYatvādhikaraṇamenaṁ sight·connect·facultycakkhundriyaṁ un·restrainedasaṁvutaṁ dwell·pres.partviharantaṁ covetousness·displeasureabhijjhādomanassā badpāpakā un·skillfulakusalā qualitiesdhammā after·towards·flowanvāssaveyyuṁ of thattassa for restraintsaṁvarāya they practicepaṭipajjati, they protectrakkhati sight·connect·facultycakkhundriyaṁ, in the faculty of sightcakkhundriye restraintsaṁvaraṁ they achieveāpajjati.
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 having knownviññāya notna feature·graspingnimittaggāhī ishoti not grasping the detailsnānubyañjanaggāhī.
for whatever reason·thisYatvādhikaraṇamenaṁ mind·facultymanindriyaṁ un·restrainedasaṁvutaṁ dwell·pres.partviharantaṁ covetousness·displeasureabhijjhādomanassā badpāpakā un·skillfulakusalā qualitiesdhammā after·towards·flowanvāssaveyyuṁ of thattassa for restraintsaṁvarāya they practicepaṭipajjati, they protectrakkhati mind·facultymanindriyaṁ, in the faculty of mindmanindriye restraintsaṁvaraṁ they achieveāpajjati.
thusEvaṁ indeedkho, Mahānāmamahānāma, noble discipleariyasāvako in the sense facultiesindriyesu with guarded doorsguttadvāro ishoti.

And how does a noble disciple guard the sense doors? When a noble disciple sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. 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, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a noble disciple guards the sense doors.

how·andKathañca, Mahānāmamahānāma, noble·discipleariyasāvako in eatingbhojane measure·knowingmattaññū ishoti?
hereIdha, Mahānāmamahānāma, noble·discipleariyasāvako reflectingpaṭisaṅkhā rationallyyoniso foodāhāraṁ eatsāhāreti:
not‘neva for fundavāya notna for indulgencemadāya notna for adornmentmaṇḍanāya notna for decorationvibhūsanāya; onlyyāvadeva of thisimassa of the bodykāyassa for the sustainingṭhitiyā for keeping goingyāpanāya for the ending of harmvihiṁsūparatiyā for the support of the spiritual lifebrahmacariyānuggahāya. thusIti old·andpurāṇañca feelingvedanaṁ I shall put an end topaṭihaṅkhāmi, new·andnavañca feelingvedanaṁ notna I shall give rise touppādessāmi, meansyātrā andca for meme will bebhavissati blamelessnessanavajjatā andca comfortable abidingphāsuvihāro andcā’ti.
thusEvaṁ indeedkho, Mahānāmamahānāma, noble·discipleariyasāvako in eatingbhojane measure·knowingmattaññū ishoti.

And how does a noble disciple eat in moderation? It’s when a noble disciple reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ That’s how a noble disciple eats in moderation.

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