MN 74

Dīghanakhasutta

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṁ.

With Dīghanakha

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave.

Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho dīghanakho paribbājako bhagavantaṁ etadavoca: “ahañhi, bho gotama, evaṁvādī evaṁdiṭṭhi: ‘sabbaṁ me nakkhamatī’”ti. “Yāpi kho te esā, aggivessana, diṭṭhi: ‘sabbaṁ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī”ti? “Esā ce me, bho gotama, diṭṭhi khameyya, taṁpassa tādisameva, taṁpassa tādisamevā”ti.

Then the wanderer Dīghanakha went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side and said to the Buddha, “Worthy Gotama, this is my doctrine and view: ‘Nothing is acceptable to me.’” “This view of yours, Aggivessana— is that acceptable to you?” “If I were to accept this view, worthy Gotama, it would make no difference, it would make no difference!”

“Ato kho te, aggivessana, bahū hi bahutarā lokasmiṁ ye evamāhaṁsu: ‘taṁpassa tādisameva, taṁpassa tādisamevā’ti. Te tañceva diṭṭhiṁ nappajahanti aññañca diṭṭhiṁ upādiyanti. Ato kho te, aggivessana, tanū hi tanutarā lokasmiṁ ye evamāhaṁsu: ‘taṁpassa tādisameva, taṁpassa tādisamevā’ti. Te tañceva diṭṭhiṁ pajahanti aññañca diṭṭhiṁ na upādiyanti.

“Well, Aggivessana, there are many more in the world who say, ‘It would make no difference! It would make no difference!’ But they don’t give up that view, and they grasp another view. And there are a scant few in the world who say, ‘It would make no difference! It would make no difference!’ And they give up that view by not grasping another view.

Santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me khamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me nakkhamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me khamatī’ti tesamayaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; tatraggivessana ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me nakkhamatī’ti tesamayaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti.

There are some ascetics and brahmins who have this doctrine and view: ‘Everything is acceptable to me.’ There are some ascetics and brahmins who have this doctrine and view: ‘Nothing is acceptable to me.’ There are some ascetics and brahmins who have this doctrine and view: ‘Some things are acceptable to me and some things are not.’ Regarding this, the view of the ascetics and brahmins to whom everything is acceptable is close to greed, bondage, approving, attachment, and grasping. The view of the ascetics and brahmins to whom nothing is acceptable is far from greed, bondage, approving, attachment, and grasping.”

Evaṁ vutte, dīghanakho paribbājako bhagavantaṁ etadavoca: “ukkaṁseti me bhavaṁ gotamo diṭṭhigataṁ, samukkaṁseti me bhavaṁ gotamo diṭṭhigatan”ti. “Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti. Yā hi tesaṁ khamati sāyaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṁ nakkhamati sāyaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike.

When he said this, the wanderer Dīghanakha said to the Buddha, “Worthy Gotama commends my conviction! He recommends my conviction!” “Now, regarding the ascetics and brahmins to whom some things are acceptable and some things are not. Their view of what is acceptable is close to greed, bondage, approving, attachment, and grasping. Their view of what is not acceptable is far from greed, bondage, approving, attachment, and grasping.

Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me khamatī’ti tattha viññū puriso iti paṭisañcikkhati: ‘yā kho me ayaṁ diṭṭhi— sabbaṁ me khamatīti, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ— idameva saccaṁ moghamaññanti; dvīhi me assa viggaho— yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti, yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti— imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati. Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti.

When it comes to the view of the ascetics and brahmins to whom everything is acceptable, a sensible person reflects like this: ‘I have the view that everything is acceptable. Suppose I were to obstinately stick to this view and insist, “This is the only truth, anything else is futile.” Then I’d argue with two individuals— an ascetic or brahmin to whom nothing is acceptable, and an ascetic or brahmin to whom some things are acceptable and some things are not. And when there’s arguing, there’s dispute; when there’s dispute there’s distress; and when there’s distress there’s harm.’ So, considering in themselves the potential for argument, dispute, distress, and harm, they give up that view by not grasping another view. That’s how those views are given up and let go.

Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati: ‘yā kho me ayaṁ diṭṭhi— sabbaṁ me nakkhamatīti, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ— idameva saccaṁ moghamaññanti; dvīhi me assa viggaho— yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti, yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati ekaccaṁ me nakkhamatīti— imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati. Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti.

When it comes to the view of the ascetics and brahmins to whom nothing is acceptable, a sensible person reflects like this: ‘I have the view that nothing is acceptable. Suppose I were to obstinately stick to this view and insist, “This is the only truth, anything else is futile.” Then I’d argue with two individuals— an ascetic or brahmin to whom everything is acceptable, and an ascetic or brahmin to whom some things are acceptable and some things are not. And when there’s arguing, there’s dispute; when there’s dispute there’s distress; and when there’s distress there’s harm.’ So, considering in themselves the potential for argument, dispute, distress, and harm, they give up that view by not grasping another view. That’s how those views are given up and let go.

Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati: ‘yā kho me ayaṁ diṭṭhi— ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ— idameva saccaṁ moghamaññanti; dvīhi me assa viggaho— yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti, yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti— imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati. Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti.

When it comes to the view of the ascetics and brahmins to whom some things are acceptable and some things are not, a sensible person reflects like this: ‘I have the view that some things are acceptable and some things are not. Suppose I were to obstinately stick to this view and insist, “This is the only truth, anything else is futile.” Then I’d argue with two individuals— an ascetic or brahmin to whom everything is acceptable, and an ascetic or brahmin to whom nothing is acceptable. And when there’s arguing, there’s dispute; when there’s dispute there’s distress; and when there’s distress there’s harm.’ So, considering in themselves the potential for argument, dispute, distress, and harm, they give up that view by not grasping another view. That’s how those views are given up and let go.

Ayaṁ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. Tassimaṁ kāyaṁ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṁ kāyachando kāyasneho kāyanvayatā sā pahīyati.

Aggivessana, this body is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. You should see it as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. Doing so, you’ll give up desire, affection, and subservience to the body.

Tisso kho imā, aggivessana, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Yasmiṁ, aggivessana, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Yasmiṁ, aggivessana, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Yasmiṁ, aggivessana, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti; adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.

There are these three feelings: pleasant, painful, and neutral. At a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; you only feel a pleasant feeling. At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling; you only feel a painful feeling. At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling; you only feel a neutral feeling.

Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.

Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.

Evaṁ passaṁ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati; nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ, vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

Seeing this, a learned noble disciple grows disillusioned with pleasant, painful, and neutral feelings. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

Evaṁ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṁvadati, na kenaci vivadati, yañca loke vuttaṁ tena voharati, aparāmasan”ti.

A mendicant whose mind is freed like this doesn’t side with anyone or dispute with anyone. They use the language of the world to communicate without getting stuck on it.”

Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. Atha kho āyasmato sāriputtassa etadahosi: “tesaṁ tesaṁ kira no bhagavā dhammānaṁ abhiññā pahānamāha, tesaṁ tesaṁ kira no sugato dhammānaṁ abhiññā paṭinissaggamāhā”ti. Iti hidaṁ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṁ vimucci.

Now at that time Venerable Sāriputta was standing behind the Buddha fanning him. Then he thought, “It seems the Buddha speaks of giving up and letting go of all these things through direct knowledge.” Reflecting like this, Venerable Sāriputta’s mind was freed from the defilements by not grasping.

Dīghanakhassa pana paribbājakassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:

And the stainless, immaculate vision of the Dhamma arose in the wanderer Dīghanakha: “Everything that is liable to arise is liable to cease.” Then Dīghanakha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”