So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the lodge of the Sakyan Khemaka the Dark for the day’s meditation. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.

Now at that time many resting places had been spread out at the lodge of Khemaka the Dark. Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. The Buddha saw this, Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. and wondered, Disvāna bhagavato etadahosi: “Many resting places have been spread out; “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. are there many mendicants living here?” Sambahulā nu kho idha bhikkhū viharantī”ti.

Now at that time Venerable Ānanda, together with many other mendicants, was making robes at the lodge of the Sakyan Ghaṭā. Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti. Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭā’s lodge, where he sat on the seat spread out Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. and said to Venerable Ānanda, Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “Many resting places have been spread out at the lodge of Khemaka the Dark; “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. are many mendicants living there?” Sambahulā nu kho ettha bhikkhū viharantī”ti?

“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.

“Indeed there are, sir. Sambahulā bhikkhū ettha viharanti. It’s currently the time for making robes.” Cīvarakārasamayo no, bhante, vattatī”ti.

“Ānanda, a mendicant doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them. “Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito. It is quite impossible that such a mendicant will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati. But you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati.

Indeed, Ānanda, it is quite impossible that a mendicant who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati. But it is possible that a mendicant who lives alone, withdrawn from the group will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati.

Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it. Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā.

But this meditation has been understood by the Realized One, namely Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ—to enter and remain in emptiness internally by not focusing on any signs. sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ. Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their chief ministers, monastics of other religions and their disciples go to visit him. Tatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, having totally eliminated defiling influences, he invariably gives a talk concerned only with sending them away. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.

Therefore, if a mendicant should wish, Tasmātihānanda, bhikkhu cepi ākaṅkheyya: ‘May I enter and remain in emptiness internally!’ then they should still, settle, unify, and immerse their mind in samādhi internally. ‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.

And how does a mendicant still, settle, unify, and immerse their mind in samādhi internally? Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati?

It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe… second absorption … dutiyaṁ jhānaṁ … third absorption … tatiyaṁ jhānaṁ … fourth absorption. catutthaṁ jhānaṁ upasampajja viharati. That’s how a mendicant stills, settles, unifies, and immerses their mind in samādhi internally. Evaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati.

They focus on emptiness internally, So ajjhattaṁ suññataṁ manasi karoti. but their mind does not leap forth, gain confidence, settle down, and become decided. Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. In that case, they understand: Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘I am focusing on emptiness internally, but my mind does not leap forth, gain confidence, settle down, and become decided.’ ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti. They focus on emptiness externally … So bahiddhā suññataṁ manasi karoti …pe… They focus on emptiness internally and externally … so ajjhattabahiddhā suññataṁ manasi karoti …pe… They focus on the imperturbable, so āneñjaṁ manasi karoti. but their mind does not leap forth, gain confidence, settle down, and become decided. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. In that case, they understand: Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘I am focusing on the imperturbable internally, but my mind does not leap forth, gain confidence, settle down, and become decided.’ ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti.

Then that mendicant should still, settle, unify, and immerse their mind in samādhi internally in the same meditation subject as a basis of immersion as before. Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. They focus on emptiness internally, So ajjhattaṁ suññataṁ manasi karoti. and their mind leaps forth, gains confidence, settles down, and becomes decided. Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. In that case, they understand: Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘I am focusing on emptiness internally, and my mind leaps forth, gains confidence, settles down, and becomes decided.’ ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti. They focus on emptiness externally … So bahiddhā suññataṁ manasi karoti …pe… They focus on emptiness internally and externally … so ajjhattabahiddhā suññataṁ manasi karoti …pe… They focus on the imperturbable, so āneñjaṁ manasi karoti. and their mind leaps forth, gains confidence, settles down, and becomes decided. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. In that case, they understand: Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘I am focusing on the imperturbable, and my mind leaps forth, gains confidence, settles down, and becomes decided.’ ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti.

While a mendicant is practicing such a meditation, if their mind inclines to walking, they walk, thinking: Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati: ‘While I’m walking, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti. While a mendicant is practicing such a meditation, if their mind inclines to standing, they stand, thinking: Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati: ‘While I’m standing, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti. While a mendicant is practicing such a meditation, if their mind inclines to sitting, they sit, thinking: Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati: ‘While I’m sitting, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti. While a mendicant is practicing such a meditation, if their mind inclines to lying down, they lie down, thinking: Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati: ‘While I’m lying down, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti.

While a mendicant is practicing such a meditation, if their mind inclines to talking, they think: Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so: ‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’ ‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti. ‘But I will take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’ Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti.

While a mendicant is practicing such a meditation, if their mind inclines to thinking, they think: Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so: ‘I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, sensual, malicious, or cruel thoughts.’ ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti. ‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.’ Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti.

There are these five kinds of sensual stimulation. Pañca kho ime, ānanda, kāmaguṇā. What five? Katame pañca? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sounds known by the ear … sotaviññeyyā saddā … Smells known by the nose … ghānaviññeyyā gandhā … Tastes known by the tongue … jivhāviññeyyā rasā … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—These are the five kinds of sensual stimulation. ime kho, ānanda, pañca kāmaguṇā.

So a mendicant should regularly check their own mind: Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘Does my mind take an interest in any of these five kinds of sensual stimulation?’ ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti? Suppose that, upon checking, a mendicant knows this: Sace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: ‘My mind does take an interest.’ ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, In that case, they understand: evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘I have not given up desire and greed for the five kinds of sensual stimulation.’ ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti. But suppose that, upon checking, a mendicant knows this: Sace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: ‘My mind does not take an interest.’ ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, In that case, they understand: evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘I have given up desire and greed for the five kinds of sensual stimulation.’ ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti.

A mendicant should meditate observing rise and fall in these five grasping aggregates: Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ: ‘Such is form, such is the origin of form, such is the ending of form. ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, Such is feeling … iti vedanā … Such is perception … iti saññā … Such are choices … iti saṅkhārā … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.

As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. In that case, they understand: Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘I have given up the conceit “I am” regarding the five grasping aggregates.’ ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. In this way they are aware of the situation. Itiha tattha sampajāno hoti.

These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One. Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā.

What do you think, Ānanda? Taṁ kiṁ maññasi, ānanda, For what reason would a disciple deem it worthwhile to follow the Teacher, even if driven away?” kaṁ atthavasaṁ sampassamāno arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno”ti?

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“A disciple would not deem it worthwhile to follow the Teacher for the sake of this, namely statements, mixed prose & verse, or discussions. “Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu. Why is that? Taṁ kissa hetu? Because for a long time you have learned the teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. But a disciple would deem it worthwhile to follow the Teacher, even if driven away, for the sake of talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno.

This being so, Ānanda, there is a peril for the tutor, a peril for the pupil, and a peril for a spiritual practitioner. Evaṁ sante kho, ānanda, ācariyūpaddavo hoti, evaṁ sante antevāsūpaddavo hoti, evaṁ sante brahmacārūpaddavo hoti.

And how is there a peril for the tutor? Kathañcānanda, ācariyūpaddavo hoti? It’s when some teacher frequents 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. Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. While meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. This is said to be the tutor’s peril. Ayaṁ vuccatānanda, upaddavo ācariyo. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. That’s how there is a peril for the tutor. Evaṁ kho, ānanda, ācariyūpaddavo hoti.

And how is there a peril for the pupil? Kathañcānanda, antevāsūpaddavo hoti? It’s when the disciple of a teacher, emulating their teacher’s fostering of seclusion, Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno frequents 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. vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. While meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. This is said to be the pupil’s peril. Ayaṁ vuccatānanda, upaddavo antevāsī. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. That’s how there is a peril for the pupil. Evaṁ kho, ānanda, antevāsūpaddavo hoti.

And how is there a peril for a spiritual practitioner? Kathañcānanda, brahmacārūpaddavo hoti? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. Idhānanda, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. He frequents 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. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. While meditating withdrawn, he’s visited by a stream of brahmins and householders, and people of town and country. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. When this happens, he doesn’t enjoy infatuation, fall into greed, and return to indulgence. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya. But a disciple of this teacher, emulating their teacher’s fostering of seclusion, Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno frequents 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. vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. While meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. This is said to be the spiritual practitioner’s peril. Ayaṁ vuccatānanda, upaddavo brahmacārī. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. Brahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. That’s how there is a peril for the spiritual practitioner. Evaṁ kho, ānanda, brahmacārūpaddavo hoti.

And in this context, Ānanda, as compared to the peril of the tutor or the pupil, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld. Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati.

So, Ānanda, treat me as a friend, not as an enemy. Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. That will be for your lasting welfare and happiness. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.

And how do disciples treat their Teacher as an enemy, not a friend? Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya? It’s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘This is for your welfare. This is for your happiness.’ ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. That’s how the disciples treat their Teacher as an enemy, not a friend. Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya.

And how do disciples treat their Teacher as a friend, not an enemy? Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya? It’s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘This is for your welfare. This is for your happiness.’ ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. That’s how the disciples treat their Teacher as a friend, not an enemy. Evaṁ kho, ānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya.

So, Ānanda, treat me as a friend, not as an enemy. Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. That will be for your lasting welfare and happiness. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya. I shall not mollycoddle you like a potter with their damp, unfired pots. Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. I shall speak, correcting you again and again, Niggayha niggayhāhaṁ, ānanda, vakkhāmi; pressing you again and again. pavayha pavayha, ānanda, vakkhāmi. The core will stand the test.” Yo sāro so ṭhassatī”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, Venerable Ānanda approved what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.