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Majjhima Nikāya 74

Dīghanakhasutta

With Dīghanakha · Translation: Bhikkhu Sujato, SuttaCentral

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here, AggivessanaTatraggivessana, whoye thosete ascetics and brahminssamaṇabrāhmaṇā asserting thusevaṁvādino holding such a viewevaṁdiṭṭhino:
some things‘ekaccaṁ to meme are acceptablekhamati, some thingsekaccaṁ to meme are not acceptablenakkhamatī’ti
theretattha a sensibleviññū personpuriso thusiti reflectspaṭisañcikkhati:
which‘yā indeedkho I haveme thisayaṁ viewdiṭṭhi—
some thingsekaccaṁ to meme are acceptablekhamati, some thingsekaccaṁ to meme are not acceptablenakkhamatīti,
if thisimañce Iahaṁ viewdiṭṭhiṁ firmlythāmasā with graspingparāmāsā having adhered toabhinivissa I were to declarevohareyyaṁ—
this aloneidameva truthsaccaṁ anything else is futilemoghamaññanti;
with twodvīhi I would haveme there would beassa argumentviggaho—
whoyo and thiscāyaṁ asceticsamaṇo orvā brahminbrāhmaṇo orvā asserting thusevaṁvādī holding such a view: everythingevaṁdiṭṭhi—sabbaṁ to meme is acceptablekhamatīti,
whoyo and thiscāyaṁ asceticsamaṇo orvā brahminbrāhmaṇo orvā asserting thusevaṁvādī holding such a view: everythingevaṁdiṭṭhi—sabbaṁ to meme is not acceptablenakkhamatīti—
with theseimehi there would beassa twodvīhi argumentsviggaho.
soIti when there is argumentviggahe when there issati disputevivādo, when there is disputevivāde when there issati distressvighāto, when there is distressvighāte when there issati harmvihesā’.
soIti heso argument andviggahañca dispute andvivādañca distress andvighātañca harm andvihesañca in himselfattani consideringsampassamāno that verytañceva viewdiṭṭhiṁ gives uppajahati anotheraññañca viewdiṭṭhiṁ notna graspsupādiyati.
thus for theseEvametāsaṁ of viewsdiṭṭhīnaṁ giving uppahānaṁ there ishoti, thus for theseevametāsaṁ of viewsdiṭṭhīnaṁ letting gopaṭinissaggo there ishoti.

thisAyaṁ indeedkho but, Aggivessana,panaggivessana, bodykāyo has formrūpī made of the four great elementscātumahābhūtiko produced by mother and fathermātāpettikasambhavo built up from rice and porridgeodanakummāsūpacayo liable to impermanence, to wearing away and erosion, to breaking up and destructionaniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, as impermanentaniccato as sufferingdukkhato as diseasedrogato as a boilgaṇḍato as a dartsallato as gloomaghato as an afflictionābādhato as alienparato as breaking apartpalokato as emptysuññato as not-selfanattato should be seensamanupassitabbo.
for him thisTassimaṁ bodykāyaṁ as impermanentaniccato as sufferingdukkhato as diseasedrogato as a boilgaṇḍato as a dartsallato as gloomaghato as an afflictionābādhato as alienparato as breaking apartpalokato as emptysuññato as not-selfanattato seeingsamanupassato whateveryo in the bodykāyasmiṁ desire for the bodykāyachando affection for the bodykāyasneho subservience to the bodykāyanvayatā thatsā is given uppahīyati.

threeTisso indeedkho theseimā, Aggivessanaaggivessana, feelingsvedanā—
pleasantsukhā feelingvedanā, painfuldukkhā feelingvedanā, neither-painful-nor-pleasantadukkhamasukhā feelingvedanā.
at whichYasmiṁ, Aggivessanaaggivessana, timesamaye pleasantsukhaṁ feelingvedanaṁ feelsvedeti, notneva thattasmiṁ timesamaye painfuldukkhaṁ feelingvedanaṁ feelsvedeti, notna neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ feelsvedeti;
only pleasantsukhaṁyeva thattasmiṁ timesamaye feelingvedanaṁ feelsvedeti.
at whichYasmiṁ, Aggivessanaaggivessana, timesamaye painfuldukkhaṁ feelingvedanaṁ feelsvedeti, notneva thattasmiṁ timesamaye pleasantsukhaṁ feelingvedanaṁ feelsvedeti, notna neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ feelsvedeti;
only painfuldukkhaṁyeva thattasmiṁ timesamaye feelingvedanaṁ feelsvedeti.
at whichYasmiṁ, Aggivessanaaggivessana, timesamaye neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ feelsvedeti, notneva thattasmiṁ timesamaye pleasantsukhaṁ feelingvedanaṁ feelsvedeti, notna painfuldukkhaṁ feelingvedanaṁ feelsvedeti;
only neither-painful-nor-pleasantadukkhamasukhaṁyeva thattasmiṁ timesamaye feelingvedanaṁ feelsvedeti.

pleasant tooSukhāpi indeedkho, Aggivessanaaggivessana, feelingvedanā impermanentaniccā conditionedsaṅkhatā dependently originatedpaṭiccasamuppannā liable to endkhayadhammā liable to vanishvayadhammā liable to fade awayvirāgadhammā liable to cease;nirodhadhammā;
painful toodukkhāpi indeedkho, Aggivessanaaggivessana, feelingvedanā impermanentaniccā conditionedsaṅkhatā dependently originatedpaṭiccasamuppannā liable to endkhayadhammā liable to vanishvayadhammā liable to fade awayvirāgadhammā liable to cease;nirodhadhammā;
neither painful nor pleasant tooadukkhamasukhāpi indeedkho, Aggivessanaaggivessana, feelingvedanā impermanentaniccā conditionedsaṅkhatā dependently originatedpaṭiccasamuppannā liable to endkhayadhammā liable to vanishvayadhammā liable to fade awayvirāgadhammā liable to cease.nirodhadhammā.

thusEvaṁ seeingpassaṁ, Aggivessanaaggivessana, learnedsutavā noble discipleariyasāvako with pleasant toosukhāyapi with feelingvedanāya grows disillusionednibbindati, with painful toodukkhāyapi with feelingvedanāya grows disillusionednibbindati, with neutral tooadukkhamasukhāyapi with feelingvedanāya grows disillusionednibbindati;
being disillusionednibbindaṁ desire fades awayvirajjati, from fadingvirāgā is freedvimuccati. when freedVimuttasmiṁ, freedvimuttamiti knowledgeñāṇaṁ there ishoti.
ended‘Khīṇā rebirthjāti, completedvusitaṁ spiritual journeybrahmacariyaṁ, donekataṁ what had to be donekaraṇīyaṁ, nothing furthernāparaṁ for this placeitthattāyā’ti understandspajānāti.

thusEvaṁ freed-mindvimuttacitto indeedkho, Aggivessanaaggivessana, mendicantbhikkhu notna with anyonekenaci sides withsaṁvadati, notna with anyonekenaci disputes withvivadati, and whatyañca in the worldloke is saidvuttaṁ with thattena communicatesvoharati, without getting stuckaparāmasan”ti.

by thatTena indeedkho nowpana at the timesamayena venerableāyasmā Sāriputtasāriputto of the Blessed Onebhagavato behindpiṭṭhito standingṭhito washoti the Blessed Onebhagavantaṁ fanningbījayamāno.
thenAtha indeedkho of the venerableāyasmato of Sāriputtasāriputtassa this occurred:etadahosi:
of these“tesaṁ of thesetesaṁ it seemskira to usno the Blessed Onebhagavā of dhammasdhammānaṁ through direct knowledgeabhiññā speaks of giving uppahānamāha, of thesetesaṁ of thesetesaṁ it seemskira to usno the Well-Gone Onesugato of dhammasdhammānaṁ through direct knowledgeabhiññā speaks of letting go.”paṭinissaggamāhā”ti.
thusIti thishidaṁ of the venerableāyasmato of Sāriputtasāriputtassa reflectingpaṭisañcikkhato by not graspinganupādāya from the defilementsāsavehi mindcittaṁ was freedvimucci.

to DīghanakhaDīghanakhassa thenpana of the wandererparibbājakassa stainlessvirajaṁ immaculatevītamalaṁ vision of the Dhammadhammacakkhuṁ aroseudapādi:
whatever“yaṁ anythingkiñci liable to arisesamudayadhammaṁ allsabbaṁ thattaṁ is liable to ceasenirodhadhamman”ti.
thenAtha indeedkho Dīghanakhadīghanakho the wandererparibbājako saw the Dhammadiṭṭhadhammo attained the Dhammapattadhammo understood the Dhammaviditadhammo fathomed the Dhammapariyogāḷhadhammo went beyond doubttiṇṇavicikiccho got rid of indecisionvigatakathaṅkatho became self-assuredvesārajjappatto independent of othersaparappaccayo in the Teacher's instructionssatthusāsane to the Buddhabhagavantaṁ said thisetadavoca:

excellent“abhikkantaṁ, worthybho Gotamagotama, excellentabhikkantaṁ, worthybho Gotamagotama.
just as ifSeyyathāpi, worthybho Gotamagotama, overturnednikkujjitaṁ orvā might rightukkujjeyya, hiddenpaṭicchannaṁ orvā might revealvivareyya, to the lostmūḷhassa orvā pathmaggaṁ might point outācikkheyya, in the darkandhakāre orvā oil lamptelapajjotaṁ might holddhāreyya: those with clear eyes‘cakkhumanto formsrūpāni will seedakkhantī’ti; just soevameva indeedkho by the worthybhotā Gotamagotamena in many waysanekapariyāyena the teachingdhammo made clearpakāsito.
this IEsāhaṁ to the worthybhavantaṁ Gotamagotamaṁ refugesaraṇaṁ I gogacchāmi and to the teachingdhammañca and to the mendicant Saṅghabhikkhusaṅghañca.
as a lay followerUpāsakaṁ memaṁ worthybhavaṁ Gotamagotamo may rememberdhāretu from this day forthajjatagge for lifepāṇupetaṁ refugesaraṇaṁ gonegatan”ti.
the Dīghanakha DiscourseDīghanakhasuttaṁ finishedniṭṭhitaṁ fourthcatutthaṁ.

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