2.36
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park.
Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
At that time, the Venerable Sāriputta was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā‘s mansion. There, the Venerable Sāriputta addressed the bhikkhus, saying: “Friends, bhikkhus.”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Friend,” they responded to the Venerable Sāriputta. The Venerable Sāriputta said:
“ajjhattasaṁyojanañca [1], āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca [2]. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“I will explain to you, friends, the person who is |fettered internally::bound inwardly, bound in oneself [ajjhattasaṃyojana]| [1] and the person who is |fettered externally::bound outwardly [bahiddhāsaṃyojana]| [2]. Listen to this and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Yes, friend,” the bhikkhus responded to Venerable Sāriputta. The Venerable Sāriputta said:
“Katamo cāvuso, ajjhattasaṁyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto āgāmī hoti, āgantā itthattaṁ. Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.
“And what, friends, is the person who is fettered internally? Here, friends, a bhikkhu is virtuous, restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules. After breaking up of the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he returns to this world. This is called, friends, the person who is fettered internally who returns to this world.
Katamo cāvuso, bahiddhāsaṁyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.
And what, friends, is the person who is fettered externally? Here, friends, a bhikkhu is virtuous, restrained by the restraint of the Pātimokkha, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them. He arrives at and dwells in a certain peaceful |liberation of mind::emancipation by mind/heart, samādhi obtained from fruition [cetovimutti]|. After breaking up of the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he becomes a non-returner, one who does not come back to this world. This is called, friends, the person who is fettered externally who becomes a non-returner, one who does not come back to this world.
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So taṇhākkhayāya paṭipanno hoti. So lobhakkhayāya paṭipanno hoti. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.
Furthermore, friends, a bhikkhu is virtuous, restrained by the restraint of the precepts, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them. He is engaged for the disenchantment, dispassion, and cessation of |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|. He is engaged for the disenchantment, dispassion, and cessation of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|. He is engaged for the |wearing away of craving::depletion of desire, extinction of longing [taṇhākkhaya]|. He is engaged for the |wearing away of greed::exhaustion of desire [lobhakkhaya]|. After breaking up the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he becomes a non-returner, one who does not come back to this world. This is called, friends, the person who is fettered externally who becomes a non-returner, one who does not come back to this world.”
Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ: “eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Then many even-minded deities approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, those deities said to the Blessed One: “Venerable sir, the Venerable Sāriputta is teaching the bhikkhus in the Eastern Park, at Migāramātā’s mansion, about the person who is fettered internally and the person who is fettered externally. The assembly is joyful. Venerable sir, it would be good if the Blessed One, out of compassion, would approach the Venerable Sāriputta.” The Blessed One consented by silence.
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
Then the Blessed One — just as a strong man might extend his bent arm or bend his extended arm — disappeared from Jeta’s Grove and reappeared in the Eastern Park, at Migāramātā‘s mansion, in front of the Venerable Sāriputta. The Blessed One sat down on the prepared seat. The Venerable Sāriputta also paid homage to the Blessed One and sat down to one side. Sitting to one side, the Blessed One said to the Venerable Sāriputta:
“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: ‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti.
“Here, Sāriputta, many even-minded deities approached me; having approached, they paid homage to me and stood to one side. Standing to one side, those deities said to me: ‘Venerable sir, the Venerable Sāriputta is teaching the bhikkhus in the Eastern Park, at Migāramātā’s mansion, about the person who is fettered internally and the person who is fettered externally. The assembly is joyful. Venerable sir, it would be good if the Blessed One, out of compassion, would approach the Venerable Sāriputta.’
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti.
However, Sāriputta, those deities, even when they become ten, twenty, thirty, forty, fifty, or sixty, they stand in an area the size of the sharp end of a needle, yet do not obstruct upon one another.
Siyā kho pana, sāriputta, evamassa: ‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.
It might be, however, Sāriputta, one might think thus: ‘Surely, the minds of those deities are so developed that even when they become ten, twenty, thirty, forty, fifty, or sixty, they stand in an area the size of the sharp end of a needle, yet do not obstruct upon one another.’ However, Sāriputta, this should not be regarded in this way. Rather, it was right here that those deities developed their mind in such a way that even when they become ten, twenty, thirty, forty, fifty, or sixty, they stand in an area the size of the sharp end of a needle, yet do not obstruct upon one another.”
Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: ‘santindriyā bhavissāma santamānasā’ti. Evañhi vo, sāriputta, sikkhitabbaṁ. ‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti. ‘Evañhi vo, sāriputta, sikkhitabbaṁ.
Therefore, Sāriputta, you should train thus: ‘We will be calm in faculties, calm in mind.’ Thus, you should train, Sāriputta. For in those with calm faculties and calm minds, only calm bodily action, calm verbal action, and calm mental action will arise. We will offer only peaceful service to our fellow practitioners. Thus, you should train, Sāriputta.
Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti.
Indeed, Sāriputta, the wanderers of other sects are lost who did not get to hear this exposition on the Dhamma.”
View full text for: AN 2.32-41
2.36
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park.
At that time, the Venerable Sāriputta was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā‘s mansion. There, the Venerable Sāriputta addressed the bhikkhus, saying: “Friends, bhikkhus.”
“Friend,” they responded to the Venerable Sāriputta. The Venerable Sāriputta said:
“I will explain to you, friends, the person who is |fettered internally::bound inwardly, bound in oneself [ajjhattasaṃyojana]| [1] and the person who is |fettered externally::bound outwardly [bahiddhāsaṃyojana]| [2]. Listen to this and pay close attention, I will speak.”
“Yes, friend,” the bhikkhus responded to Venerable Sāriputta. The Venerable Sāriputta said:
“And what, friends, is the person who is fettered internally? Here, friends, a bhikkhu is virtuous, restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules. After breaking up of the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he returns to this world. This is called, friends, the person who is fettered internally who returns to this world.
And what, friends, is the person who is fettered externally? Here, friends, a bhikkhu is virtuous, restrained by the restraint of the Pātimokkha, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them. He arrives at and dwells in a certain peaceful |liberation of mind::emancipation by mind/heart, samādhi obtained from fruition [cetovimutti]|. After breaking up of the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he becomes a non-returner, one who does not come back to this world. This is called, friends, the person who is fettered externally who becomes a non-returner, one who does not come back to this world.
Furthermore, friends, a bhikkhu is virtuous, restrained by the restraint of the precepts, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them. He is engaged for the disenchantment, dispassion, and cessation of |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|. He is engaged for the disenchantment, dispassion, and cessation of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|. He is engaged for the |wearing away of craving::depletion of desire, extinction of longing [taṇhākkhaya]|. He is engaged for the |wearing away of greed::exhaustion of desire [lobhakkhaya]|. After breaking up the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he becomes a non-returner, one who does not come back to this world. This is called, friends, the person who is fettered externally who becomes a non-returner, one who does not come back to this world.”
Then many even-minded deities approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, those deities said to the Blessed One: “Venerable sir, the Venerable Sāriputta is teaching the bhikkhus in the Eastern Park, at Migāramātā’s mansion, about the person who is fettered internally and the person who is fettered externally. The assembly is joyful. Venerable sir, it would be good if the Blessed One, out of compassion, would approach the Venerable Sāriputta.” The Blessed One consented by silence.
Then the Blessed One — just as a strong man might extend his bent arm or bend his extended arm — disappeared from Jeta’s Grove and reappeared in the Eastern Park, at Migāramātā‘s mansion, in front of the Venerable Sāriputta. The Blessed One sat down on the prepared seat. The Venerable Sāriputta also paid homage to the Blessed One and sat down to one side. Sitting to one side, the Blessed One said to the Venerable Sāriputta:
“Here, Sāriputta, many even-minded deities approached me; having approached, they paid homage to me and stood to one side. Standing to one side, those deities said to me: ‘Venerable sir, the Venerable Sāriputta is teaching the bhikkhus in the Eastern Park, at Migāramātā’s mansion, about the person who is fettered internally and the person who is fettered externally. The assembly is joyful. Venerable sir, it would be good if the Blessed One, out of compassion, would approach the Venerable Sāriputta.’
However, Sāriputta, those deities, even when they become ten, twenty, thirty, forty, fifty, or sixty, they stand in an area the size of the sharp end of a needle, yet do not obstruct upon one another.
It might be, however, Sāriputta, one might think thus: ‘Surely, the minds of those deities are so developed that even when they become ten, twenty, thirty, forty, fifty, or sixty, they stand in an area the size of the sharp end of a needle, yet do not obstruct upon one another.’ However, Sāriputta, this should not be regarded in this way. Rather, it was right here that those deities developed their mind in such a way that even when they become ten, twenty, thirty, forty, fifty, or sixty, they stand in an area the size of the sharp end of a needle, yet do not obstruct upon one another.”
Therefore, Sāriputta, you should train thus: ‘We will be calm in faculties, calm in mind.’ Thus, you should train, Sāriputta. For in those with calm faculties and calm minds, only calm bodily action, calm verbal action, and calm mental action will arise. We will offer only peaceful service to our fellow practitioners. Thus, you should train, Sāriputta.
Indeed, Sāriputta, the wanderers of other sects are lost who did not get to hear this exposition on the Dhamma.”
View full text for: AN 2.32-41
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“ajjhattasaṁyojanañca [1], āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca [2]. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Katamo cāvuso, ajjhattasaṁyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto āgāmī hoti, āgantā itthattaṁ. Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.
Katamo cāvuso, bahiddhāsaṁyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So taṇhākkhayāya paṭipanno hoti. So lobhakkhayāya paṭipanno hoti. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.
Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ: “eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: ‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti.
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti.
Siyā kho pana, sāriputta, evamassa: ‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.
Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: ‘santindriyā bhavissāma santamānasā’ti. Evañhi vo, sāriputta, sikkhitabbaṁ. ‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti. ‘Evañhi vo, sāriputta, sikkhitabbaṁ.
Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti.
[1] In AN 2.36, the fettered |internally::bound in oneself| is a reference to the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will. This refers to a person training to attain stream-entry, a stream-enterer, or a once-returner.
[2] In AN 2.36, the fettered |externally::bound outwardly| is a reference to the five higher fetters of desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance. This refers to a non-returner.