Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā: ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti.
“Bhikkhus, be my |heirs in the Dhamma::inheritors of the Dhamma [dhammadāyādā]|, not |heirs of material things::inheritors of worldly gain, material benefits [āmisadāyādā]|. Out of compassion for you I have thought: ‘How might my disciples become my heirs in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, not heirs of material things?’
Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha: ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; ahampi tena ādiyo bhaveyyaṁ: ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti.
If you, bhikkhus, were to become heirs in material things and not heirs in the Dhamma, you would be reproachable thus: ‘The disciples of the teacher live as heirs of material things, not as his heirs in the Dhamma’; and I too would be reproachable thus: ‘The disciples of the teacher live as heirs of material things, not as his heirs in the Dhamma.’
Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha: ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti; ahampi tena na ādiyo bhaveyyaṁ: ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti.
If you, bhikkhus, were to become my heirs in the Dhamma and not heirs of material things, you would not be reproachable thus [as it would be said]: ‘The disciples of the teacher live as his heirs in the Dhamma, not as heirs of material things’; and I would not be reproachable thus [as it will be said]: ‘The disciples of the teacher live as his heirs in the Dhamma, not as heirs of material things.’
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā: ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti.
Therefore, bhikkhus, be my heirs in the Dhamma, not heirs of material things. Out of compassion for you I have thought: ‘How might my disciples become my heirs in the Dhamma, not heirs of material things?’
Idhāhaṁ, bhikkhave, bhuttāvī assaṁ pavārito paripuṇṇo pariyosito suhito yāvadattho; siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Atha dve bhikkhū āgaccheyyuṁ jighacchādubbalyaparetā. Tyāhaṁ evaṁ vadeyyaṁ: ‘ahaṁ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi ca me ayaṁ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṁ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti.
Suppose, bhikkhus, I had eaten, was satisfied, fulfilled, pleased, with as much as I needed, and some alms food was left over to be thrown away. Then two bhikkhus arrived who were hungry and weak, and I told them: ‘Bhikkhus, I have eaten, am satisfied, fulfilled, pleased, with as much as I needed, and there is this alms food of mine left over to be thrown away. If you wish, eat it; if you do not eat it, I will now throw it away where there is no greenery or drop it into water where there are no living beings.’
Tatrekassa bhikkhuno evamassa: ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Vuttaṁ kho panetaṁ bhagavatā: “dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti. Āmisaññataraṁ kho panetaṁ, yadidaṁ piṇḍapāto. Yannūnāhaṁ imaṁ piṇḍapātaṁ abhuñjitvā imināva jighacchādubbalyena evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. So taṁ piṇḍapātaṁ abhuñjitvā teneva jighacchādubbalyena evaṁ taṁ rattindivaṁ vītināmeyya.
Then one bhikkhu would think: ‘The Blessed One has eaten, is satisfied, fulfilled, pleased, with as much as he needed, and there is this alms food of the Blessed One left over to be thrown away. If we do not eat it, the Blessed One will now throw it away where there is no greenery or drop it into water where there are no living beings. But this has been said by the Blessed One: “Bhikkhus, be my heirs in the Dhamma, not heirs of material things.” Now this alms food is one of the material things. What if, without eating this alms food, I were to pass this day and night with this hunger and weakness.’ And so, without eating that alms food, he might pass that day and night with that hunger and weakness.
Atha dutiyassa bhikkhuno evamassa: ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Yannūnāhaṁ imaṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya.
Then the second bhikkhu would think: ‘The Blessed One has eaten, is satisfied, fulfilled, pleased, with as much as he needed, and there is this alms food of the Blessed One left over to be thrown away. If we do not eat it, the Blessed One will now throw it away where there is no greenery or drop it into water where there are no living beings. What if I were to eat this alms food, alleviate my hunger and weakness, and thus pass this day and night.’ And so, eating that alms food he might pass that day and night neither hungry nor weak.
Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṁsataro ca. Taṁ kissa hetu? Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṁ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṁvattissati.
Now although that bhikkhu by eating that alms food passed the night and day neither hungry nor weak, yet the first bhikkhu is more to be respected and commended by me. For what reason? Because that will lead him for a long time to having few wishes, contentment, |effacement::expunging, wiping out, slowly grinding away [sallekha]|, being easy to support, and |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|.
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā: ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’”ti.
Therefore, bhikkhus, be my heirs in the Dhamma, not heirs of material things. Out of compassion for you I have thought: ‘How might my disciples become my heirs in the Dhamma, not heirs of material things?’
Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
That is what the Blessed One said. Having said this, the Accomplished One rose from his seat and entered his dwelling.
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: “āvuso bhikkhave”ti.
Then, not long after the Blessed One had departed, venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Friend,” those bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:
“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti?
“Friends, in what way do the disciples of a teacher who lives |in seclusion::separated, withdrawn, detached [pavivitta]| not practice seclusion? And in what way do the disciples of a teacher who lives in seclusion practice seclusion?”
“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho; āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.
“Friend, we have come from afar to learn from the venerable Sāriputta the meaning of this statement. It would be good if the venerable Sāriputta would explain the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then, friends, listen and pay close attention; I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Yes, friend,” the bhikkhus replied. The venerable Sāriputta said this:
"Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, yesañca dhammānaṁ satthā pahānamāha, te ca dhamme nappajahanti, bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. 'Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī'ti—iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. 'Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī'ti—iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. 'Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā'ti—iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, majjhimā bhikkhū tīhi ṭhānehi gārayhā bhavanti. 'Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī'ti—iminā paṭhamena ṭhānena majjhimā bhikkhū gārayhā bhavanti. 'Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī'ti—iminā dutiyena ṭhānena majjhimā bhikkhū gārayhā bhavanti. 'Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā'ti—iminā tatiyena ṭhānena majjhimā bhikkhū gārayhā bhavanti. Majjhimā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. 'Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī'ti—iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. 'Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī'ti—iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. 'Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā'ti—iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti.
“Friends, in what way do disciples of the Teacher who lives in seclusion not practice seclusion? Here, disciples of the teacher who lives in seclusion do not practice seclusion; they do not abandon the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| that the teacher tells them to abandon; they are |indulgent::excessive, living luxuriously, extravagant [bāhulika]| and |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion. In this situation, the elder bhikkhus are blameworthy for three reasons. 1) ‘When the teacher lives in seclusion, the disciples do not practice seclusion’—this is the first reason the senior bhikkhus are blameworthy. 2) ‘They do not abandon the mental qualities that the teacher tells them to abandon’—this is the second reason the senior bhikkhus are blameworthy. 3) ‘They are indulgent and careless, leaders in backsliding, neglectful of seclusion’—this is the third reason the senior bhikkhus are blameworthy. In this situation, the middle bhikkhus are blameworthy for three reasons. 1) ‘When the teacher lives in seclusion, the disciples do not practice seclusion’—this is the first reason the middle bhikkhus are blameworthy. 2) ‘They do not abandon the mental qualities that the teacher tells them to abandon’—this is the second reason the middle bhikkhus are blameworthy. 3) ‘They are indulgent and careless, leaders in backsliding, neglectful of seclusion’—this is the third reason the middle bhikkhus are blameworthy. In this situation, the novice bhikkhus are blameworthy for three reasons. 1) ‘When the teacher lives in seclusion, the disciples do not practice seclusion’—this is the first reason the novice bhikkhus are blameworthy. 2) ‘They do not abandon the mental qualities that the teacher tells them to abandon’—this is the second reason the novice bhikkhus are blameworthy. 3) ‘They are indulgent and careless, leaders in backsliding, neglectful of seclusion’—this is the third reason the novice bhikkhus are blameworthy. It is in this way, friends, that the disciples of a teacher who lives in seclusion do not practice seclusion.
Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti—yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahanti; na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. 'Satthu pavivittassa viharato sāvakā vivekamanusikkhantī'ti—iminā paṭhamena ṭhānena therā bhikkhū pāsaṁsā bhavanti. 'Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī'ti—iminā dutiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. 'Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā'ti—iminā tatiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. Tatrāvuso, majjhimā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. 'Satthu pavivittassa viharato sāvakā vivekamanusikkhantī'ti—iminā paṭhamena ṭhānena majjhimā bhikkhū pāsaṁsā bhavanti. 'Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī'ti—iminā dutiyena ṭhānena majjhimā bhikkhū pāsaṁsā bhavanti. 'Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā'ti—iminā tatiyena ṭhānena majjhimā bhikkhū pāsaṁsā bhavanti. Majjhimā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. Tatrāvuso, navā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. 'Satthu pavivittassa viharato sāvakā vivekamanusikkhantī'ti—iminā paṭhamena ṭhānena navā bhikkhū pāsaṁsā bhavanti. 'Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī'ti—iminā dutiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. 'Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā'ti—iminā tatiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.
Friends, in what way do disciples of the Teacher who lives in seclusion practice seclusion? Here, friends, disciples of the teacher who lives in seclusion do practice seclusion; they abandon the mental qualities that the teacher tells them to abandon; they are not indulgent and careless, leaders in backsliding, neglectful of seclusion. In this situation, the elder bhikkhus are praiseworthy for three reasons. 1) ‘When the teacher lives in seclusion, the disciples practice seclusion’—this is the first reason the senior bhikkhus are praiseworthy. 2) ‘They abandon the mental qualities that the teacher tells them to abandon’—this is the second reason the senior bhikkhus are praiseworthy. 3) ‘They are not indulgent and careless, leaders in backsliding, neglectful of seclusion’—this is the third reason the senior bhikkhus are praiseworthy. In this situation, the middle bhikkhus are praiseworthy for three reasons. 1) ‘When the teacher lives in seclusion, the disciples practice seclusion’—this is the first reason the middle bhikkhus are praiseworthy. 2) ‘They abandon the mental qualities that the teacher tells them to abandon’—this is the second reason the middle bhikkhus are praiseworthy. 3) ‘They are not indulgent and careless, leaders in backsliding, neglectful of seclusion’—this is the third reason the middle bhikkhus are praiseworthy. In this situation, the novice bhikkhus are praiseworthy for three reasons. 1) ‘When the teacher lives in seclusion, the disciples practice seclusion’—this is the first reason the novice bhikkhus are praiseworthy. 2) ‘They abandon the mental qualities that the teacher tells them to abandon’—this is the second reason the novice bhikkhus are praiseworthy. 3) ‘They are not indulgent and careless, leaders in backsliding, neglectful of seclusion’—this is the third reason the novice bhikkhus are praiseworthy. It is in this way, friends, that the disciples of a teacher who lives in seclusion practice seclusion.
Tatrāvuso, lobho ca pāpako doso ca pāpako. Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
In this case, friends, |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is |harmful::injurious, destructive, bad, or evil [pāpaka]|, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is harmful. There is a Middle Way for the abandoning of greed and aversion, which produces clarity in vision, which produces |insight::understanding, knowing [ñāṇa]|, which leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. What, friends, is the middle way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna? It is just this Noble Eightfold Path; that is, |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::perfect memory of the Dhamma; correct recollection of the exact instructions to guide one’s practice [sammāsati]|, and |right collectedness::correct mental composure that stabilizes the mind and supports clarity of thoughts [sammāsamādhi]|. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.
Tatrāvuso, kodho ca pāpako upanāho ca pāpako …pe… makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṁ, māyā ca pāpikā sāṭheyyañca pāpakaṁ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.
In this case, friends, |anger::rage, wrath, fury, indignation [kodha]| is harmful, |resentment::bearing a grudge, harboring enmity [upanāha]| is harmful ... |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| is harmful, |feuding::quarreling, rivalry, opposition, struggle, conflict [paḷāsa]| is harmful, |jealousy::envy [issā]| is harmful, |stinginess::selfishness, meanness, tight-fistedness [macchera]| is harmful, |hypocrisy::trickery, deceitfulness, dishonesty [māya]| is harmful, |treachery::conning, deviousness, scamming [sāṭheyya]| is harmful, |stubbornness::bullheadedness, inflexibility [thambha]| is harmful, |aggressiveness::hostile or violent behavior towards living beings [sārambha]| is harmful, |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]| is harmful, |arrogance::haughtiness, self-importance [atimāna]| is harmful, |vanity::indulgence, excess, pleasure, intoxication [mada]| is harmful, |negligence::carelessness, heedlessness [pamāda]| is harmful. There is a Middle Way for the abandoning of these harmful qualities, which produces clarity in vision, which produces wisdom, which leads to tranquility, to directly knowing, to full awakening, to Nibbāna. What, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.”
Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Venerable Sāriputta said this. The bhikkhus were delighted and rejoiced in the venerable Sāriputta’s words.