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Majjhima Nikāya 94

Ghoṭamukhasutta

With Ghoṭamukha · Translation: Bhikkhu Sujato, SuttaCentral

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talking nonsenseSamphappalāpaṁ having given uppahāya from talking nonsensesamphappalāpā refrainingpaṭivirato ishoti, speaking at the right timekālavādī speaking truthbhūtavādī speaking meaningfullyatthavādī speaking in line with the teachingdhammavādī speaking in line with the trainingvinayavādī, having valuenidhānavatiṁ speechvācaṁ they speakbhāsitā at the right timekālena reasonablesāpadesaṁ succinctpariyantavatiṁ beneficialatthasaṁhitaṁ.
theySo from injuring plants and seedsbījagāmabhūtagāmasamārambhā refrainingpaṭivirato ishoti.
eating in one part of the dayEkabhattiko ishoti abstaining from food at nightrattūparato abstainingvirato from food at the wrong timevikālabhojanā.
from seeing shows of dancing, singing, and musicNaccagītavāditavisūkadassanā refrainingpaṭivirato ishoti.
from attiring and adorning themselves with garlands, fragrance, and makeupMālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā refrainingpaṭivirato ishoti.
from high and luxurious bedsUccāsayanamahāsayanā refrainingpaṭivirato ishoti.
from receiving gold and currencyJātarūparajatapaṭiggahaṇā refrainingpaṭivirato ishoti.
from receiving raw grainsĀmakadhaññapaṭiggahaṇā refrainingpaṭivirato ishoti.
from receiving raw meatĀmakamaṁsapaṭiggahaṇā refrainingpaṭivirato ishoti.
from receiving women and girlsItthikumārikapaṭiggahaṇā refrainingpaṭivirato ishoti.
from receiving male and female bondservantsDāsidāsapaṭiggahaṇā refrainingpaṭivirato ishoti.
from receiving goats and sheepAjeḷakapaṭiggahaṇā refrainingpaṭivirato ishoti.
from receiving chickens and pigsKukkuṭasūkarapaṭiggahaṇā refrainingpaṭivirato ishoti.
from receiving elephants, cows, horses, and maresHatthigavassavaḷavapaṭiggahaṇā refrainingpaṭivirato ishoti.
from receiving fields and landKhettavatthupaṭiggahaṇā refrainingpaṭivirato ishoti.
from running errands and messagesDūteyyapahiṇagamanānuyogā refrainingpaṭivirato ishoti.
from buying and sellingKayavikkayā refrainingpaṭivirato ishoti.
from falsifying weights, metals, or measuresTulākūṭakaṁsakūṭamānakūṭā refrainingpaṭivirato ishoti.
from bribery, fraud, cheating, and duplicityUkkoṭanavañcananikatisāciyogā refrainingpaṭivirato ishoti.
from mutilation, murder, abduction, banditry, plunder, and violenceChedanavadhabandhanaviparāmosaālopasahasākārā refrainingpaṭivirato ishoti.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from seeing shows of dancing, singing, and music. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

heSo contentsantuṭṭho ishoti with body-protectingkāyaparihārikena with robescīvarena, with belly-protectingkucchiparihārikena with almsfoodpiṇḍapātena. heSo whereveryena whereveryeneva goespakkamati taking only these thingssamādāyeva goespakkamati.
just asSeyyathāpi indeednāma wingedpakkhī birdsakuṇo whereveryena whereveryeneva fliesḍeti wings its only burdensapattabhārova fliesḍeti;
in the same wayevameva a mendicantbhikkhu contentsantuṭṭho ishoti with body-protectingkāyaparihārikena with robescīvarena, with belly-protectingkucchiparihārikena with almsfoodpiṇḍapātena. heSo whereveryena whereveryeneva goespakkamati taking only these thingssamādāyeva goespakkamati.
heSo with thisiminā nobleariyena with spectrum of ethicssīlakkhandhena endowedsamannāgato internallyajjhattaṁ blameless happinessanavajjasukhaṁ experiencespaṭisaṁvedeti.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

heSo with the eyecakkhunā a sightrūpaṁ having seendisvā notna grasping the featuresnimittaggāhī ishoti not grasping the detailsnānubyañjanaggāhī.
for whatever reasonYatvādhikaraṇamenaṁ the faculty of sightcakkhundriyaṁ unrestrainedasaṁvutaṁ dwellingviharantaṁ covetousness and displeasureabhijjhādomanassā badpāpakā unskillfulakusalā qualitiesdhammā would become overwhelminganvāssaveyyuṁ for that onetassa for restraintsaṁvarāya practicespaṭipajjati, protectsrakkhati the faculty of sightcakkhundriyaṁ, in the faculty of sightcakkhundriye restraintsaṁvaraṁ achievesāpajjati.
with the earSotena a soundsaddaṁ having heardsutvā pe…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 grasping the featuresnimittaggāhī ishoti not grasping the detailsnānubyañjanaggāhī.
for whatever reasonYatvādhikaraṇamenaṁ the faculty of mindmanindriyaṁ unrestrainedasaṁvutaṁ dwellingviharantaṁ covetousness and displeasureabhijjhādomanassā badpāpakā unskillfulakusalā qualitiesdhammā would become overwhelminganvāssaveyyuṁ for that onetassa for restraintsaṁvarāya practicespaṭipajjati, protectsrakkhati the faculty of mindmanindriyaṁ, in the faculty of mindmanindriye restraintsaṁvaraṁ achievesāpajjati.
heSo with thisiminā nobleariyena with sense restraintindriyasaṁvarena endowedsamannāgato internallyajjhattaṁ unsullied blissabyāsekasukhaṁ experiencespaṭisaṁvedeti.

When they see 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. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

heSo going outabhikkante coming backpaṭikkante acting with situational awarenesssampajānakārī ishoti, looking aheadālokite looking asidevilokite acting with situational awarenesssampajānakārī ishoti, bendingsamiñjite extendingpasārite acting with situational awarenesssampajānakārī ishoti, bearing the outer robe, bowl and robessaṅghāṭipattacīvaradhāraṇe acting with situational awarenesssampajānakārī ishoti, eatingasite drinkingpīte chewingkhāyite tastingsāyite acting with situational awarenesssampajānakārī ishoti, urinating and defecatinguccārapassāvakamme acting with situational awarenesssampajānakārī ishoti, walkinggate standingṭhite sittingnisinne sleepingsutte wakingjāgarite speakingbhāsite keeping silenttuṇhībhāve acting with situational awarenesssampajānakārī ishoti.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

heSo with thisiminā andca nobleariyena with the spectrum 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 they frequentbhajati a wildernessaraññaṁ the root of a treerukkhamūlaṁ a hillpabbataṁ a ravinekandaraṁ a mountain cavegiriguhaṁ a charnel groundsusānaṁ a forestvanapatthaṁ the open airabbhokāsaṁ a heap of strawpalālapuñjaṁ.

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.

that oneSo after the mealpacchābhattaṁ returned from almsroundpiṇḍapātapaṭikkanto sits downnisīdati cross-leggedpallaṅkaṁ having bentābhujitvā, straightujuṁ bodykāyaṁ having setpaṇidhāya, to the presentparimukhaṁ mindfulnesssatiṁ having establishedupaṭṭhapetvā.
that oneSo covetousnessabhijjhaṁ for the worldloke having given uppahāya with a heart rid of covetousnessvigatābhijjhena with mindcetasā meditatesviharati, of covetousnessabhijjhāya mindcittaṁ cleansesparisodheti;
ill will and malevolencebyāpādapadosaṁ having given uppahāya with a mind rid of ill willabyāpannacitto meditatesviharati full of sympathy for all living beingssabbapāṇabhūtahitānukampī, of ill will and malevolencebyāpādapadosā mindcittaṁ cleansesparisodheti;
dullness and drowsinessthinamiddhaṁ having given uppahāya with a mind rid of dullness and drowsinessvigatathinamiddho meditatesviharati perceiving lightālokasaññī mindfulsato awaresampajāno, of dullness and drowsinessthinamiddhā mindcittaṁ cleansesparisodheti;
restlessness and remorseuddhaccakukkuccaṁ having given uppahāya without restlessnessanuddhato meditatesviharati internallyajjhattaṁ with settled mindvūpasantacitto, of restlessness and remorseuddhaccakukkuccā mindcittaṁ cleansesparisodheti;
doubtvicikicchaṁ having given uppahāya gone beyond doubttiṇṇavicikiccho meditatesviharati not undecidedakathaṅkathī about skillfulkusalesu qualitiesdhammesu, of doubtvicikicchāya mindcittaṁ cleansesparisodheti.

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 having given uppahāya of the heartcetaso corruptionsupakkilese of wisdompaññāya weakeningdubbalīkaraṇe
quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillful qualitiesakusalehi qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja he remainsviharati.

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.

of placing the mind and keeping it connectedVitakkavicārānaṁ through the stillingvūpasamā internalajjhattaṁ claritysampasādanaṁ of mindcetaso at oneekodibhāvaṁ without placing the mindavitakkaṁ without keeping it connectedavicāraṁ born of immersionsamādhijaṁ rapture and blisspītisukhaṁ seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja they remain.viharati.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

with the fading away of rapturePītiyā andca with the fading awayvirāgā equanimousupekkhako andca one meditatesviharati mindfulsato andca aware,sampajāno, and blisssukhañca with the bodykāyena experiences for oneselfpaṭisaṁvedeti, whichyaṁ thattaṁ the noble onesariyā declare:ācikkhanti: ‘equanimous‘upekkhako mindfulsatimā one meditates in bliss’sukhavihārī’ti thirdtatiyaṁ absorptionjhānaṁ having enteredupasampajja one meditates.viharati.

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

of pleasureSukhassa andca giving uppahānā of paindukkhassa andca giving uppahānā, even beforepubbeva of happiness and sadnesssomanassadomanassānaṁ disappearanceatthaṅgamā, without pleasure or painadukkhamasukhaṁ pure equanimity and mindfulnessupekkhāsatipārisuddhiṁ fourthcatutthaṁ absorptionjhānaṁ having enteredupasampajja remainviharati.

With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

heSo thusevaṁ composedsamāhite mindcitte purifiedparisuddhe brightpariyodāte flawlessanaṅgaṇe rid of corruptionsvigatūpakkilese pliablemudubhūte workablekammaniye steadyṭhite imperturbableāneñjappatte toward knowledge of recollection of past livespubbenivāsānussatiñāṇāya mindcittaṁ extendsabhininnāmeti.
heSo many kinds ofanekavihitaṁ past livespubbenivāsaṁ recollectsanussarati, that is: oneseyyathidaṁ—ekampi birthjātiṁ twodvepi birthsjātiyo threetissopi birthsjātiyo fourcatassopi birthsjātiyo fivepañcapi birthsjātiyo tendasapi birthsjātiyo twentyvīsampi birthsjātiyo thirtytiṁsampi birthsjātiyo fortycattālīsampi birthsjātiyo fiftypaññāsampi birthsjātiyo a hundred birthsjātisatampi a thousand birthsjātisahassampi a hundred thousand birthsjātisatasahassampi, manyanekepi eons of world-contractionsaṁvaṭṭakappe manyanekepi eons of world-expansionvivaṭṭakappe manyanekepi eons of world-contraction-and-expansionsaṁvaṭṭavivaṭṭakappe: there I was‘amutrāsiṁ named thisevaṁnāmo of this clanevaṅgotto of this appearanceevaṁvaṇṇo this foodevamāhāro experiencing this pleasure and painevaṁsukhadukkhappaṭisaṁvedī this life-spanevamāyupariyanto; heso from theretato passed awaycuto somewhere elseamutra I was rebornudapādiṁ; there too I wastatrāpāsiṁ named thisevaṁnāmo of this clanevaṅgotto of this appearanceevaṁvaṇṇo this foodevamāhāro experiencing this pleasure and painevaṁsukhadukkhappaṭisaṁvedī this life-spanevamāyupariyanto; heso from theretato passed awaycuto reborn hereidhūpapanno’ti. thusIti with featuressākāraṁ with detailssauddesaṁ many kinds ofanekavihitaṁ past livespubbenivāsaṁ recollectsanussarati.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

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