4👑☸MA 179 五支物主經

|| MN 78

	partially google translate, part B. Analayo trans.
Madhyamāgama 中阿含經	Madhyamāgama Middle Agam Sutra

Chapter 14 心品	Chapter 14 Heart Products

179. （一七九）五支物主經	Discourse to the Carpenter Pañcakaṅga57 [720b]
我聞如是：	1. Thus have I heard.


一時，佛遊舍衛國，在勝林給孤獨園。	At one time the Buddha was dwelling at Sāvatthī, staying in Jeta's Grove, Anāthapiṇḍika's Park.


爾時，五支物主平旦出舍衛國，往詣佛所，欲見世尊供養禮事，五支物主便作是念：	2. At that time, the carpenter Pañcakaṅga had left Sāvatthī at dawn and was approaching the place where the Buddha was staying, with the intention to see and pay respects to the Blessed One. [Then] the carpenter Pañcakaṅga had the following thought:
「且置往見佛世尊，或能宴坐及諸尊比丘，我今寧可詣一娑邏末利異學園。」	"For the time being [it would be better] to put off go ing to see the Buddha, [as] the Blessed One and the venerable monks would probably [still] be sitting in meditation. I might now rather visit Mallikā's Single-hall Park of heterodox practi tioners.
於是，五支物主便至比道遊戲歡樂，近巾頭阿梨，往詣一娑邏末利異學園。	58 [159] Thereon the carpenter Pañcakaṅga, to entertain and amuse [himself],59 took the path to Tinduka plantation,60 in order to visit Mallikā's Single-hall Park of heterodox practitio ners.


彼時，娑邏末利異學園中，有一異學沙門文祁子，在於彼中為大宗主，眾人之師，眾所敬重，統領大眾五百異學師。	3. At that time, in Mallikā's Single-hall Park of heterodox practitioners there was the heterodox practitioner Samaṇa muṇḍikāputta, 61 a great leader, teacher of a congregation, esteemed by the people, a teacher who was presiding over a great community of five hundred heterodox practitioners.
彼在擾亂眾發高大音聲，其聲喧閙，說若干種畜生之論，謂論王、論賊、論鬪諍、論飲食、論衣被、論婦人、論童女、論婬女、論世間、論邪道、論海中，如是比聚集，論若干種畜生之論。	62 He was with a tumultuous company that was creating a great clamour, being very noisy and discussing various types of irrelevant talk,63 namely talk about kings, talk about thieves, talk about battles and quarrels, talk about drinks and food, talk about robes and blankets, talk about married women, talk about girls, talk about adulterous women, talk about the world, talk about wrong practice, talk about the contents of the ocean, having gathered in this way to talk various types of irrelevant talk.
異學沙門文祁子遙見五支物主來，便自勅己眾，令默然住：	64 Seeing from afar the carpenter Pañcakaṅga coming, the heterodox practitioner Samaṇamuṇḍikāputta admonished his own congregation:
「汝等默然，莫復語言，宜自收斂，此沙門瞿曇弟子五支物主來。	"Keep silent! Be silent and do not speak another word! It is proper for you to collect and control your selves.
若有沙門瞿曇在家弟子居舍衛國者，無過於五支物主。	There is a disciple of the recluse Gotama coming, the carpenter Pañcakaṅga. Of those who are householder disciples of the recluse Gotama living in Sāvatthī, none surpasses the carpenter Pañcakaṅga.
所以者何？	65 Why [should you be silent]?
彼愛樂默然，稱說默然，若彼見此眾默然者，或能來前。」	[Because] he delights in silence and praises silence. If he sees that this congregation is silent, perhaps he will come forward."
彼時，異學沙門文祁子止己眾已，自默然住。	At that time, after the heterodox practitioner Samaṇamuṇḍikāputta had stopped [the talking of] his congregation, he remained silent himself.


於是，五支物主往詣異學沙門文祁子所，共相問訊，却坐一面，異學沙門文祁子語曰：	4. Then the carpenter Pañcakaṅga approached the hetero dox practitioner Samaṇamuṇḍikāputta, exchanged greetings with him and stepped back to sit to one side. The heterodox practitioner Samaṇamuṇḍikāputta said:
「物主！若有四事，我施設彼成就善、第一善、無上士，得第一義、質直沙門。	5. "Carpenter, if [someone] is endowed with four qualities, I designate him as accomplished in wholesomeness, supreme in wholesomeness, an unsurpassable person who has attained the supreme essence and has the nature of a genuine recluse.
云何為四？	What are the four?
身不作惡業、口不惡言，不行邪命、不念惡念。	With the body he does not do evil deeds, with the mouth he does not speak evil words, he does not en gage in wrong livelihood and does not think evil thoughts.
物主！若有此四事者，我施設彼成就善、第一善、無上士，得第一義、質直沙門。」	66 [160] Carpenter, if [someone] is endowed with these four qualities I designate him as accomplished in wholesomeness, supreme in wholesomeness, an unsurpassable person who has attained the supreme essence and has the nature of a genuine recluse."


五支物主聞異學沙門文祁子所說，不是不非，從坐起去。	6. On hearing the proposition made by the heterodox prac titioner Samaṇamuṇḍikāputta, the carpenter Pañcakaṅga nei ther agreed nor disagreed. [Instead], he got up from his seat and left, [thinking]:
「如此所說，我自詣佛，當問此義。」	"I shall personally approach the Buddha and inquire about the meaning of what has been said like this [by Samaṇamuṇḍikāputta]."
便往詣佛，稽首作禮，却坐一面，與異學沙門文祁子所共論者，盡向佛說。	[720c] 7. He approached the Buddha, bowed down with his head to pay respects and stepped back to sit to one side. Then he re ported the entire conversation with the heterodox practitioner Samaṇamuṇḍikāputta to the Buddha.


世尊聞已，告曰：	The World-Honored One heard this and said:
「物主！如異學沙門文祁子所說，若當爾者，嬰孩童子支節柔軟，仰向臥眠，亦當成就善、第一善、無上士，得第一義，質直沙門。	"The owner of the property! As the foreign monk Wen Qizi said, if you are like this, the baby boy should be soft in limbs and lie on his back, and he should also achieve goodness, the first goodness, the supreme man, the first righteousness, and the straightness of quality. Shaman.
物主！嬰孩童子尚無身想，況復作身惡業耶？	owner! Babies and children have no thoughts about the body, how about they do bad karma again?
唯能動身。	Only move.
物主！嬰孩童子，尚無口想，況復惡言耶？	owner! Babies and children, you have no words to think, how about you speak evil again?
唯能得啼。	Only to cry.
物主！嬰孩童子，尚無命想，況復行邪命耶？	owner! Babies and children, you don't have a life to think about yet, why do you go back to the wrong life?
唯有呻吟。	Only moaning.
物主！嬰孩童子，尚無念想，況復惡念耶？	Owner! Babies and children, you have no thoughts yet, how about evil thoughts?
唯念母乳。	Only miss breast milk.
物主！若如異學沙門文祁子說者，如是嬰孩童子成就善、第一善、無上士，得第一義、質直沙門。	owner! If it is like what the monk Wen Qizi said, such a baby boy achieves goodness, the first goodness, the supreme person, and the first righteousness and the straightness of the monks.


「物主！若有四事，我施設彼成就善、第一善，然非無上士，不得第一義，亦非質直沙門。	"The owner! If there are four things, I will set him up to achieve goodness, the first goodness, but it is not a supreme scholar, cannot be the first righteousness, and is not a straight ascetic.
云何為四？	Why are the clouds four?
身不作惡業，口不惡言，不行邪命，不念惡念。	Do not do evil deeds in your body, do not speak evil in your mouth, do not practice evil fates, and do not recite evil thoughts.
物主！若有此四事，我施設彼成就善、第一善，然非無上士，不得第一義，亦非質直沙門。	owner! If there are these four things, if I set him up to achieve goodness and the first goodness, then I will not be an unsurpassed person, not attaining the first righteousness, nor a straight ascetic.
物主！身業、口業者，我施設是戒；	owner! For those of body karma and verbal karma, my establishment is a precept;
物主！念者，我施設是心所有與心相隨。	owner! Readers, my facility is what the mind has and goes with the mind.
物主！我說當知不善戒，當知不善戒從何而生？	owner! I said that you should know the unwholesome precepts, you should know where the unwholesome precepts come from?
當知不善戒何處滅無餘？	When you know where the unwholesome precepts will cease to exist?
何處敗壞無餘？	Where is the corruption?
當知賢聖弟子云何行滅不善戒耶？	When the wise and sage disciple Yun Hexing destroys the unwholesome precepts?
物主！我說當知善戒，當知善戒從何而生？	owner! I said that you should know the good precepts, you should know where does the good precepts come from?
當知善戒何處滅無餘？	When you know the good precepts, where will there be no remainder?
何處敗壞無餘？	Where is the corruption?
當知賢聖弟子云何行滅善戒耶？	When the wise disciple Yun Hexing destroys the good precepts?
物主！我說當知不善念，當知不善念從何而生，當知不善念何處滅無餘？	owner! I said that you should know the unwholesome thoughts, you should know where the unwholesome thoughts come from, and you should know where the unwholesome thoughts will cease to exist.
何處敗壞無餘？	Where is the corruption?
當知賢聖弟子云何行滅不善念耶？	When Yun He Xing, a disciple of the wise and sage, eliminates unwholesome thoughts?
物主！我說當知善念，當知善念從何而生？	owner! I said that good thoughts should be known, and where do good thoughts come from?
當知善念何處滅無餘？	When you know good thoughts, where will there be no remainder?
何處敗壞無餘？	Where is the corruption?
當知賢聖弟子云何行滅善念耶？	When the disciple of the wise sage, Yun Hexing, destroys good thoughts?


「物主！云何不善戒耶？	"Owner! Why is Yun not good at precepts?
不善身行，不善口、意行，是謂不善戒。	Unwholesome actions, unwholesome speech, and intentional conduct are called unwholesome precepts.
物主！此不善戒從何而生？	owner! Where does this unwholesome precept come from?
我說彼所從生，當知從心生。	I said that what he was born from, he should know that he was born from the heart.
云何為心？	What is the heart of the cloud?
若心有欲、有恚、有癡，當知不善戒從是心生。	If you have desires, hatreds, and delusions in your heart, you should know that unwholesome precepts are born from the heart.
物主！不善戒何處滅無餘？	owner! Where will the unwholesome precepts cease to exist?
何處敗壞無餘？	Where is the corruption?
多聞聖弟子捨身不善業，修身善業，捨口、意不善業，修口、意善業，此不善戒滅無餘，敗壞無餘。	I have heard many noble disciples give up the unwholesome karma of the body, cultivate the wholesome karma of the body, abandon the unwholesome karma of the speech and mind, and cultivate the wholesome karma of the speech and the mind.
物主！賢聖弟子云何行滅不善戒？	owner! The disciple of the sages and sages, what is the point of exterminating the unwholesome precepts?
若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅不善戒也。	If you hear more about the sage disciples viewing the inner body as the body, and seeing the perception, mind, and Dharma as the Dharma, and the sage disciples practicing like this, then the unwholesome precepts will be eliminated.


「物主！云何善戒耶？	"Owner! Yun He Shanjie?
善身業，善口、意業，是謂善戒。	Good bodily karma, good speech, and mental karma are called good precepts.
物主！此善戒從何而生？	owner! Where does this virtue come from?
我說彼所從生，當知從心生。	I say that what he is born from, he should know that he is born from the heart.
云何為心？	What is the heart of the cloud?
若心無欲、無恚、無癡，當知善戒從是心生。	If the mind is free of desires, hatreds, and delusions, then one should know that good precepts are born from the mind.
物主！善戒何處滅無餘？	Owner! Where does the good precepts cease to exist?
何處敗壞無餘？	Where is the corruption?
若多聞聖弟子行戒不著戒，此善戒滅無餘，敗壞無餘。	If you hear a lot of holy disciples and do not follow the precepts, then the good precepts will be destroyed and corrupted.
物主！賢聖弟子云何行滅善戒？	owner! The sage disciple Yun Hexing destroys the good precepts?
若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅善戒也。	If you hear more about the sage disciple's view of the inner body as the body, the supreme insight, the mind, and the Dharma are like the Dharma, and the sage disciples practice like this, they will destroy the good precepts.


「物主！云何不善念耶？	"Owner! Why don't you think well?
欲念、恚念、害念，是謂不善念。	Desires, ill thoughts, and harmful thoughts are called unwholesome thoughts.
物主！不善念從何而生？	owner! Where do bad thoughts come from?
我說彼所從生，當知從想生。	I said that he was born from what he wanted to be born from.
云何為想？	Why does the cloud think?
我說想多種、無量種、若干種行，或欲想，或恚想，或害想。	I say that there are many kinds of thoughts, innumerable kinds of thoughts, some kinds of actions, some want, or bad thoughts, or bad thoughts.
物主！眾生因欲界想故，生不善念，欲界相應。	owner! All beings have unwholesome thoughts because of their thoughts in the Desire Realm, and the Desire Realm corresponds.
若有想者，因彼想故，生不善念，欲界相應。	If there is one who thinks, because of that thought, unwholesome thoughts arise, and the desire world corresponds.
物主！眾生因恚、害界想故，生不善念，恚、害界相應。	owner! Sentient beings have unwholesome thoughts because of the thoughts of harassing and harming the world, and the harassing and harming worlds are corresponding.
若有想者，因彼想故，生不善念，恚、害界相應，此不善念從是想生。	If there is a person who thinks, because of that thought, unwholesome thoughts will arise, and the world of harassment and harm will correspond, and these unwholesome thoughts will arise from the desire.
物主！不善念何處滅無餘？	owner! Where do unwholesome thoughts cease to exist?
何處敗壞無餘？	Where is the corruption?
若多聞聖弟子離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。	If you learn more about the dharma of the noble disciples of renunciation of desire, renunciation of evil and unwholesome, and have awakening, contemplation, detachment from joy and happiness, then you will be able to attain the first jhāna.
此不善念滅無餘，敗壞無餘。	This unwholesome thought is annihilated and corrupted.
物主！賢聖弟子云何行滅不善念？	owner! Xiansheng Disciple Yun Hexing eliminates unwholesome thoughts?
若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅不善念也。	If you hear more of the sage disciple's view of the inner body as the body, the supreme insight, mind, and dharma are like the Dharma, and the sage disciples practice in this way, unwholesome thoughts will be eliminated.


「物主！云何善念耶？	"Owner! What kind of good thoughts are Yunhe?
無欲念、無恚念、無害念，是謂善念。	No desire, no ill will, no harm, these are good thoughts.
物主！善念從何而生？	owner! Where does kindness come from?
我說彼所從生，當知從想生。	I said that he was born from what he wanted to be born from.
云何為想？	Why do you think?
我說想多種、無量種、若干種行，或無欲想，或無恚想，或無害想。	I say thinking of many kinds, innumerable kinds, and several kinds of formations, or thinking without desire, or thinking without harassment, or thinking of harmless.
物主！眾生因無欲界想故，生善念，無欲界相應。	owner! Sentient beings, because of their thoughts in the Desire-Free Realm, generate good thoughts, and the Desire-Free Realm corresponds to them.
若有想者，因彼想故，生善念，無欲界相應。	If there is one who thinks, because of that thought, good thoughts arise, corresponding to the world of no desire.
物主！眾生因無恚、無害界故，生善念無恚、無害界相應。	owner! Because sentient beings are in the world of harmless and harmless, they have good thoughts in the world of harmless and harmless.
若有想者，因彼想故生善念，無恚、無害界相應，此善念從是想生。	If there is a person who thinks, because of that thought, a good thought arises, and the harmless and harmless world corresponds to it, and this good thought arises from the thought.
物主！善念何處滅無餘？	owner! Where can good thoughts cease to exist?
何處敗壞無餘？	Where is the corruption?
若多聞聖弟子樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。	If you hear more about the cessation of happiness and suffering of the holy disciple, joy and sorrow have already ceased, neither suffering nor pleasure, equanimity, mindfulness, and purity, you will obtain the fourth jhāna and attain wandering.
此善念滅無餘，敗壞無餘。	This good thought will be destroyed and corrupted.
物主！賢聖弟子云何行滅善念？	owner! Xiansheng disciple Yun Hexing destroys good thoughts?
若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅善念也。	If you hear more about the sage disciple's view of the inner body as the body, the supreme insight, the mind, and the Dharma as the Dharma, and the sage disciple of the sage who practice like this, they will eliminate good thoughts.


「物主！若多聞聖弟子以慧觀不善戒知如真，從生不善戒知如真，此不善戒滅無餘，敗壞無餘，知如真，以慧觀。	"Owner! If you hear the sage disciples with wisdom and view the unwholesome precepts as true, and the unwholesome precepts from birth as true, this unwholesome precept will be destroyed without excess, corruption will not be excess, knowledge will be as true, and it will be viewed with wisdom.
賢聖弟子如是行者，滅不善戒知如真。	The disciples of the sages and sages who practice in this way will destroy unwholesome precepts and know the truth.
以慧觀善戒知如真，從生善戒知如真，此善戒滅無餘，敗壞無餘，知如真，以慧觀。	With wisdom, view the good precepts as true, from birth, good precepts know as true, these good precepts will never cease to perish, corruption will never remain, knowledge is as true, and view with wisdom.
賢聖弟子如是行者，滅善戒知如真。	The disciples of the sages and sages walk in this way, destroy the good precepts and know the truth.
以慧觀不善念知如真，從生不善念知如真，此不善念滅無餘，敗壞無餘，知如真，以慧觀。	With wisdom, view unwholesome thoughts as true, unwholesome thoughts from birth and know as true, this unwholesome thought will cease to perish, corruption will not remain, know as true, view with wisdom.
賢聖弟子如是行者，滅不善念知如真。	The disciples of sages and sages walk in this way, destroying unwholesome thoughts and knowing them as they are.
以慧觀善念知如真，從生善念知如真，此善念滅無餘，敗壞無餘，知如真，以慧觀。	Viewing with wisdom, good thoughts know as true, good thoughts from birth know as true, this good thought will cease to be extinguished, corruption will never be left, know as true, view with wisdom.
賢聖弟子如是行者，滅善念知如真。	The disciples of sages and sages walk like this, destroying good thoughts and knowing as true.
所以者何？	So what?
因正見故生正志，因正志故生正語，因正語故生正業，因正業故生正命，因正命故生正方便，因正方便故生正念，因正念故生正定。	Right view gives rise to right intention, right speech gives rise to right speech, right speech gives rise to right action, right action gives rise to right livelihood, right livelihood gives rise to right means, right means gives rise to right mind, and right mind gives rise to right concentration.
賢聖弟子心如是定已，便解脫一切婬、怒、癡。	The disciples of the sages and sages will be freed from all lust, anger, and delusion if their minds are thus settled.


「物主！賢聖弟子如是正心解脫已，便知一切生已盡，梵行已立，所作已辦，不更受有，知如真。	"The owner! The sage disciples have liberated themselves with their righteous hearts, and they will know that all births have been exhausted, the holy life has been established, what has been done has been done, and there is nothing more to be experienced. Knowing is as true.
是謂學見跡成就八支，漏盡阿羅訶成就十支。	It is said that learning, seeing traces, and achieving eight branches, and exhausting all omissions, Araha, achieving ten branches.
物主！云何學見跡成就八支？	owner! Yunhe learns to see the track and achieve the eight branches?
謂學正見至學正定，是謂學見跡成就八支。	To say that learning right view to learning right concentration is to say that learning to see traces leads to the achievement of the eight branches.
物主！云何漏盡阿羅訶成就十支？	owner! How can I leak out the ten branches of Araha?
謂無學正見至無學正智，是謂漏盡阿羅訶成就十支。	To say that there is no learning of the right view to the unlearned of the right wisdom is to say that the leakages have been exhausted and the ten branches of the Araha achievement have been exhausted.
物主！若有十支，我施設彼成就善、第一善、無上士，得第一義、質直沙門。」	owner! If there are ten branches, I will set him up to achieve goodness, the first goodness, the supreme person, the first righteousness, and the quality straight ascetic. "


佛說如是。	Buddha said so.
彼五支物主及諸比丘，聞佛所說，歡喜奉行。	The owner of the five branches and the bhikkhus listened to what the Buddha said and joyfully followed it.


五支物主經第八竟（二千一百七十八字）	The Eighth Jing of the Five Branches of the Ownership Sutra (2178 words)

MA 179 B. Analayo trans.
	Discourse to the Carpenter Pañcakaṅga57 [720b]
	1. Thus have I heard.
	At one time the Buddha was dwelling at Sāvatthī, staying in Jeta's Grove, Anāthapiṇḍika's Park.
	2. At that time, the carpenter Pañcakaṅga had left Sāvatthī at dawn and was approaching the place where the Buddha was staying, with the intention to see and pay respects to the Blessed One.
	[Then] the carpenter Pañcakaṅga had the following thought:
	"For the time being [it would be better] to put off go ing to see the Buddha, [as] the Blessed One and the venerable monks would probably [still] be sitting in meditation.
	I might now rather visit Mallikā's Single-hall Park of heterodox practi tioners.
	58 [159] Thereon the carpenter Pañcakaṅga, to entertain and amuse [himself],59 took the path to Tinduka plantation,60 in order to visit Mallikā's Single-hall Park of heterodox practitio ners.
	3. At that time, in Mallikā's Single-hall Park of heterodox practitioners there was the heterodox practitioner Samaṇa muṇḍikāputta, 61 a great leader, teacher of a congregation, esteemed by the people, a teacher who was presiding over a great community of five hundred heterodox practitioners.
	62 He was with a tumultuous company that was creating a great clamour, being very noisy and discussing various types of irrelevant talk,63 namely talk about kings, talk about thieves, talk about battles and quarrels, talk about drinks and food, talk about robes and blankets, talk about married women, talk about girls, talk about adulterous women, talk about the world, talk about wrong practice, talk about the contents of the ocean, having gathered in this way to talk various types of irrelevant talk.
	64 Seeing from afar the carpenter Pañcakaṅga coming, the heterodox practitioner Samaṇamuṇḍikāputta admonished his own congregation:
	"Keep silent! Be silent and do not speak another word! It is proper for you to collect and control your selves.
	There is a disciple of the recluse Gotama coming, the carpenter Pañcakaṅga.
	Of those who are householder disciples of the recluse Gotama living in Sāvatthī, none surpasses the carpenter Pañcakaṅga.
	65 Why [should you be silent]?
	[Because] he delights in silence and praises silence.
	If he sees that this congregation is silent, perhaps he will come forward."
	At that time, after the heterodox practitioner Samaṇamuṇḍikāputta had stopped [the talking of] his congregation, he remained silent himself.
	4. Then the carpenter Pañcakaṅga approached the hetero dox practitioner Samaṇamuṇḍikāputta, exchanged greetings with him and stepped back to sit to one side.
	The heterodox practitioner Samaṇamuṇḍikāputta said:
	5. "Carpenter, if [someone] is endowed with four qualities, I designate him as accomplished in wholesomeness, supreme in wholesomeness, an unsurpassable person who has attained the supreme essence and has the nature of a genuine recluse.
	What are the four?
	With the body he does not do evil deeds, with the mouth he does not speak evil words, he does not en gage in wrong livelihood and does not think evil thoughts.
	66 [160] Carpenter, if [someone] is endowed with these four qualities I designate him as accomplished in wholesomeness, supreme in wholesomeness, an unsurpassable person who has attained the supreme essence and has the nature of a genuine recluse."
	6. On hearing the proposition made by the heterodox prac titioner Samaṇamuṇḍikāputta, the carpenter Pañcakaṅga nei ther agreed nor disagreed.
	[Instead], he got up from his seat and left, [thinking]:
	"I shall personally approach the Buddha and inquire about the meaning of what has been said like this [by Samaṇamuṇḍikāputta]."
	[720c] 7. He approached the Buddha, bowed down with his head to pay respects and stepped back to sit to one side.
	Then he re ported the entire conversation with the heterodox practitioner Samaṇamuṇḍikāputta to the Buddha.
	Having heard it, the Blessed One said:
	8. "Carpenter, if what the heterodox practitioner Samaṇa muṇḍikāputta proposes were indeed the case, then a small in fant with tender limbs, lying on his back asleep,67 would also be accomplished in wholesomeness, foremost in wholesome ness, an unsurpassable person who has attained the supreme essence and has the nature of a genuine recluse.
	"Carpenter, a small infant has not yet a perception of the body, what to say of him engaging in evil bodily deeds, [when he] is only able to move the body [a little]?
	Carpenter, a small infant has not yet a perception of the mouth, what to say of him speaking evil words, [when he] is only able to cry?
	Car penter, a small infant has not yet a perception of livelihood, what to say of him engaging in wrong livelihood, [when he] is only moaning?
	68 Carpenter, a small infant has not yet a percep tion of thoughts, what to say of him engaging in evil thoughts, [when he] only thinks of the mother's milk?
	69 "Carpenter, if it were as the heterodox practitioner Samaṇa muṇḍikāputta proposes, then a small infant would be accom plished in wholesomeness, foremost in wholesomeness, an un surpassable person who has attained the supreme essence and has the nature of a genuine recluse.
	9. "Carpenter, if someone is endowed with four qualities, I designate him as accomplished in wholesomeness, supreme in wholesomeness, but he is not yet an unsurpassable person, has not attained the supreme essence, does not have the nature of a genuine recluse.
	70 [161] "What are the four?
	With the body he does not do evil deeds, with the mouth he does not speak evil words, he does not en gage in wrong livelihood and does not think evil thoughts.
	"Carpenter, if someone is endowed with these four quali ties, I designate him as accomplished in wholesomeness, su preme in wholesomeness, but he is not yet an unsurpassable person, has not attained the supreme essence, does not have the nature of a genuine recluse.
	71 "Carpenter, bodily deeds and verbal deeds I designate as conduct (sīla).
	Carpenter, thoughts I designate as belonging to the mind and being related to the mind's characteristics.
	72 "Carpenter, I say one should know unwholesome conduct, one should know from where unwholesome conduct arises, one should know where unwholesome conduct is eradicated without remainder, where it is destroyed without remainder, and one should know:
	'By what practice does a noble disciple eradicate unwholesome conduct?'
	"Carpenter, I say one should know wholesome conduct, one should know from where wholesome conduct arises, one should know where wholesome conduct is eradicated without remainder, where it is destroyed without remainder, and one should know:
	'By what practice does a noble disciple eradicate wholesome conduct?'
	"Carpenter, I say one should know unwholesome thoughts, one should know from where unwholesome thoughts arise, one should know where unwholesome thoughts are eradicated without remainder, where they are destroyed without remain der, and one should know:
	'By what practice does a noble dis ciple eradicate unwholesome thoughts?'
	"Carpenter, I say one should know wholesome thoughts, one should know from where wholesome thoughts arise, one should know where wholesome thoughts are eradicated with out remainder, [721a] where they are destroyed without re mainder, and one should know:
	'By what practice does a noble disciple eradicate wholesome thoughts?'
	10. "Carpenter, what is unwholesome conduct?
	Unwhole some bodily conduct, unwholesome verbal [conduct], [un wholesome] mental conduct – this is reckoned to be unwhole some conduct.
	73 [162] "Carpenter, from where does this unwholesome conduct arise?
	I declare the place from which it arises:
	One should know that it arises from the mind.
	What kind of mind?
	74 A mind with sensual desire, with ill will [or] with delusion – one should know that unwholesome conduct arises from this kind of mind.
	"Carpenter where is unwholesome conduct eradicated without remainder, where is it destroyed without remainder?
	[When] a learned noble disciple abandons unwholesome bod ily conduct and develops wholesome bodily conduct, aban dons unwholesome verbal and mental conduct and develops wholesome verbal and mental conduct, 75 this is where un wholesome conduct is eradicated without remainder, destroyed without remainder.
	"Carpenter, by what practice does a noble disciple eradicate unwholesome conduct?
	When a learned noble disciple in re gard to the body contemplates the internal body .
	.. (up to) .
	.. feelings .
	.. states of mind .
	.. in regard to dharmas contemplates dharmas – practising like this a noble disciple eradicates un wholesome conduct.
	76 11. "Carpenter, what is wholesome conduct?
	Wholesome bodily conduct, wholesome verbal [conduct], [wholesome] mental conduct – this is reckoned to be wholesome conduct.
	77 "Carpenter, from where does this wholesome conduct arise?
	I declare the place from which it arises:
	One should know that it arises from the mind.
	What kind of mind?
	78 A mind free from sensual desire, free from ill will [and] free from delu sion – one should know that wholesome conduct arises from this kind of mind.
	79 "Carpenter, where is wholesome conduct eradicated with- out remainder, destroyed without remainder?
	When a learned noble disciple practises virtue without being attached to this virtue,80 this is where wholesome conduct is eradicated with out remainder, destroyed without remainder.
	"Carpenter, by what practice does a noble disciple eradicate wholesome conduct?
	When a learned noble disciple in regard to the body contemplates the internal body .
	.. (up to) .
	.. feel ings .
	.. states of mind .
	.. in regard to dharmas contemplates dharmas – practising like this a noble disciple eradicates whole some conduct.
	81 [163] 12. "Carpenter, what are unwholesome thoughts?
	Thoughts of sensuality, thoughts of ill will and thoughts of harming – these are reckoned to be unwholesome thoughts.
	"Carpenter, from where do unwholesome thoughts arise?
	I declare the place from which they arise:
	One should know that they arise from perception.
	What kind of perception?
	I say, perceptions are of many kinds, of numberless kinds, with sev eral kinds of volitional formations, such as perceptions of sen suality, perceptions of ill will and perceptions of harming.
	"Carpenter, because of perceptions based on the element of sensual desire in living beings, unwholesome thoughts arise that are in conformity with the element of sensual desire.
	If there are [such] perceptions, then because of those perceptions unwholesome thoughts arise in conformity with the element of sensual desire.
	Carpenter, because of perceptions based on the elements of ill will and harming in living beings, unwhole- some thoughts arise that are in conformity with the elements of ill will and harming.
	If there are [such] perceptions, then because of those perceptions unwholesome thoughts arise in conformity with the elements of ill will and harming.
	This is [how] unwholesome thoughts arise from this kind of percep tion.
	82 "Carpenter, where are unwholesome thoughts eradicated without remainder, [721b] where are they destroyed without remainder?
	When a learned noble disciple, secluded from sen sual desires and secluded from evil and unwholesome qualities, with [directed] awareness and contemplation,83 with joy and happiness born of seclusion, dwells having attained the first absorption.
	This is [how] unwholesome thoughts are eradi cated without remainder, destroyed without remainder.
	"Carpenter, by what practice does a noble disciple eradicate unwholesome thoughts?
	When a learned noble disciple in re gard to the body contemplates the internal body .
	.. (up to) .
	.. feelings .
	.. states of mind .
	.. in regard to dharmas contemplates dharmas – practising like this a noble disciple eradicates un wholesome thoughts.
	84 13. "Carpenter, what are wholesome thoughts?
	Thoughts free from sensuality, thoughts free from ill will and thoughts free from harming – these are reckoned to be wholesome thoughts.
	[164] "Carpenter, from where do wholesome thoughts arise?
	I declare the place from which they arise:
	One should know that they arise from perception.
	What kind of perception?
	I say, perceptions are of many kinds, of numberless kinds, with sev eral kinds of volitional formations, such as perceptions free from sensuality, perceptions free from ill will and perceptions free from harming.
	"Carpenter, because of perceptions based on the element of absence of sensual desire in living beings, wholesome thoughts arise that are in conformity with the element of absence of sen sual desire.
	If there are [such] perceptions, because of those perceptions wholesome thoughts arise in conformity with the element of absence of sensual desires.
	Carpenter, because of perceptions based on the elements of non-ill will and non harming in living beings, wholesome thoughts arise that are in conformity with the elements of non-ill will and non-harming.
	If there are [such] perceptions, then because of those percep tions wholesome thoughts arise in conformity with the ele ments of non-ill will and non-harming.
	This is [how] whole some thoughts arise from this kind of perception.
	85 "Carpenter, where are wholesome thoughts eradicated without remainder, where are they destroyed without remain der?
	When a learned noble disciple, with the cessation of pleasure and pain, and with the earlier cessation of joy and dis pleasure, with neither-pain-nor-pleasure, equanimity, mindful ness and purity, dwells having attained the fourth absorption.
	86 ----------------- 86 [90] According to MN 78 at MN II 28,22, the cessation of wholesome thoughts takes place already with the second jhāna, a position probably taken with ref erence to the cessation of vitakka and vicāra that is characteristic of this level of absorption.
	-------------------------- This is [how] wholesome thoughts are eradicated without re mainder, destroyed without remainder.
	"Carpenter, by what practice does a noble disciple eradicate wholesome thoughts?
	When a learned noble disciple in regard to the body contemplates the internal body .
	.. (up to) .
	.. feel ings .
	.. states of mind .
	.. in regard to dharmas contemplates dharmas – practising like this a noble disciple eradicates whole some thoughts.
	87 "Carpenter, by wisely contemplating a learned noble disci ple knows unwholesome conduct as it really is, knows as it really is from where unwholesome conduct arises, and by wisely contemplating knows as it really is how this unwhole some conduct is eradicated without remainder, destroyed with out remainder.
	A noble disciple who practises like this comes to know the cessation of unwholesome conduct as it really is.
	[165] "By wisely contemplating [a noble disciple] knows whole some conduct as it really is, knows as it really is from where wholesome conduct arises, and by wisely contemplating knows as it really is how this wholesome conduct is eradicated with out remainder, destroyed without remainder.
	A noble disciple who practises like this comes to know the cessation of whole some conduct as it really is.
	"By wisely contemplating [a noble disciple] knows un wholesome thoughts as they really are, knows as it really is from where unwholesome thoughts arise, and by wisely con templating knows as it really is how these unwholesome thoughts are eradicated without remainder, are destroyed with out remainder.
	A noble disciple who practises like this comes to know the cessation of unwholesome thoughts as it really is.
	[721c] "By wisely contemplating [a noble disciple] knows whole some thoughts as they really are, knows as it really is from where wholesome thoughts arise, and by wisely contemplating knows as it really is how these wholesome thoughts are eradi cated without remainder, are destroyed without remainder.
	A noble disciple who practises like this comes to know the cessa tion of wholesome thoughts as it really is.
	"Why? Based on right view arises right intention, based on right intention arises right speech, based on right speech arises right action, based on right action arises right livelihood, based on right livelihood arises right effort, based on right effort arises right mindfulness, based on right mindfulness arises right concentration.
	88 With a mind concentrated like this, a no ble disciple attains liberation from all desire, anger and delu sion.
	"Carpenter, a noble disciple with a mind that has been rightly liberated like this comes to know that all [forms of] births have been extinguished, the holy life has been estab lished, what had to be done has been done, [for him] there will be no no experiencing of a further existence – he knows this as it really is.
	"One who is reckoned to be training and to have acquired vision is endowed with eight factors, while an arahant who has destroyed the influxes is endowed with ten factors.
	"Carpenter, what are the eight factors with which one who is training and who has acquired vision is endowed?
	To wit, the right view of one in training .
	.. (up to) .
	.. the right concen- tration of one in training – these are reckoned the eight factors with which one who is training and who has acquired vision is endowed.
	89 [166] 14. "Carpenter, what are the ten factors with which an ara hant who has destroyed the influxes is endowed?
	To wit, the right view of one beyond training .
	.. (up to) .
	.. the right knowl edge of one beyond training – these are reckoned the ten fac tors with which an arahant who has destroyed the influxes is endowed.
	"Carpenter, when someone possesses these ten factors, I reckon him as accomplished in wholesomeness, supreme in wholesomeness, an unsurpassable person who has attained the supreme essence and has the nature of a genuine recluse."
	The Buddha spoke like this.
	The carpenter Pañcakaṅga and the monks, having listened to what the Buddha said, were de lighted and received it respectfully.
	90

ill formatted trans. From pdf conversion


	Discourse to the Carpenter Pañcakaṅga
	57
	[720b]

	1. Thus have I heard. At one time the Buddha was dwelling
	at Sāvatthī, staying in Jeta's Grove, Anāthapiṇḍika's Park.


	56

	[57]
	E.g., MN 27 at MN I 177,20 or MN 89 at MN II 123,19; cf. also DN 8 at
	DN I 167,14, where the Buddhist notion of being a true samaṇa is contrasted
	to the qualities associated with this concept among contemporary ascetics.
	57

	[61]
	The translated text is MĀ 179 at T I 720a28 to 721c19, which at T I 720a28
	gives the discourse's title as
	五支物主
	, literally "Master Five-limb", where
	物
	主
	would correspond to thapati, which according to the Pāli commentary, Ps
	III 114,5, qualifies Pañcakaṅga as a "foremost carpenter", vaḍḍhakījeṭṭhaka. A
	reference to the present discourse in the Vyākhyāyukti in Lee 2001: 14,12 gives
	the title as yan lag lnga pa’i phya mkhan gyi mdo, which Skilling 2000: 342
	reconstructs as *Pañcāṅgasthapati-sūtra. A comparative study of MN 78 and
	MĀ 179 can be found in Anālayo 2011a: 424–431.
	120 ⋅ Madhyama-āgama Studies
	2. At that time, the carpenter Pañcakaṅga had left Sāvatthī
	at dawn and was approaching the place where the Buddha was
	staying, with the intention to see and pay respects to the Blessed
	One. [Then] the carpenter Pañcakaṅga had the following
	thought: "For the time being [it would be better] to put off go-
	ing to see the Buddha, [as] the Blessed One and the venerable
	monks would probably [still] be sitting in meditation. I might
	now rather visit Mallikā's Single-hall Park of heterodox practi-
	tioners.
	58
	[159] Thereon the carpenter Pañcakaṅga, to entertain
	and amuse [himself],
	59
	took the path to Tinduka plantation,
	60
	in
	order to visit Mallikā's Single-hall Park of heterodox practitio-
	ners.
	3. At that time, in Mallikā's Single-hall Park of heterodox
	practitioners there was the heterodox practitioner Samaṇa-
	muṇḍikāputta,
	61
	a great leader, teacher of a congregation,
	esteemed by the people, a teacher who was presiding over a
	great community of five hundred heterodox practitioners.
	62


	58 [62]
	MĀ 179 at T I 720b5:
	一娑邏末利異學園
	, which would correspond to the
	ekasālaka mallikāya ārāma mentioned in MN 78 at MN II 23,8. A reference
	to this location in Sanskrit fragments of the Pṛṣṭhapāla-sūtra, folio 416r4 in
	Melzer 2006: 244, reads yenaikasālamālikānyatīrthikaparivrājakānām ārāma;
	cf. also the unnumbered Hoernle fragment (photograph 179), no. 132 in Hart-
	mann 1991: 236 V2: [li]kā any(a)[t](īr)[th](ikaparivrājakāḥ) and V3: eka-
	sālam [ā](rāmam).
	59

	[63]
	MĀ 179 at T I 720b6:
	遊戲歡樂
	; MN 78 does not mention that he had the
	intention to entertain or amuse himself.
	60

	[64]
	MĀ 179 at T I 720b6:
	巾頭阿梨
	, which has its counterpart in the tindukā-
	cīra in MN 78 at MN II 23,7.
	61 [65]
	MĀ 179 at T I 720b8:
	沙門文礽子
	, literally "recluse mun gji's son", (cf. the
	Early Middle Chinese pronunciation given in Pulleyblank 1991: 323 and 244
	for
	文
	and
	礽
	). This is closer to the name given in B
	e
	and S
	e
	as Samaṇamuṇḍi-
	kāputta, as against Samaṇamaṇḍikāputta in C
	e
	and E
	e
	.
	62

	[66]
	B
	e
	and S
	e
	agree with MĀ 179 on the count of disciples, whereas C
	e
	counts
	Samaṇamaṇḍikā-sutta (MN 78) ⋅ 121
	He was with a tumultuous company that was creating a
	great clamour, being very noisy and discussing various types
	of irrelevant talk,
	63
	namely talk about kings, talk about thieves,
	talk about battles and quarrels, talk about drinks and food, talk
	about robes and blankets, talk about married women, talk about
	girls, talk about adulterous women, talk about the world, talk
	about wrong practice, talk about the contents of the ocean,
	having gathered in this way to talk various types of irrelevant
	talk.
	64

	Seeing from afar the carpenter Pañcakaṅga coming, the
	heterodox practitioner Samaṇamuṇḍikāputta admonished his
	own congregation: "Keep silent! Be silent and do not speak
	another word! It is proper for you to collect and control your-
	selves. There is a disciple of the recluse Gotama coming, the
	carpenter Pañcakaṅga. Of those who are householder disciples
	of the recluse Gotama living in Sāvatthī, none surpasses the
	carpenter Pañcakaṅga.
	65
	Why [should you be silent]? [Because]
	he delights in silence and praises silence. If he sees that this
	congregation is silent, perhaps he will come forward." At that
	time, after the heterodox practitioner Samaṇamuṇḍikāputta

	seven hundred and E
	e
	(MN II 23,1) only three hundred disciples.
	63 [67]
	MĀ 179 at T I 720b11:
	畜生之論
	, literally "animal talk", equivalent to ti-
	racchānakathā in MN 78 at MN II 23,14; cf. also above page 83 note 6.
	64

	[68]
	The listings in the two versions differ, paralleling in several respects the
	differences noted above page 83 note 7. Both mention talk about: kings, thieves,
	battles, food, drink, clothes, women, the world and the ocean. Unlike MĀ 207,
	MĀ 179 at T I 720b13 also mentions "talk about wrong practice" or perhaps
	"talk about [those who] practice wrongly",
	論邪道
	(which may correspond to
	the expression micchāpaṭipanna found in other contexts in the Pāli discourses).
	For a study of the listings of such talks in DN 2 in comparison with the Saṅ-
	ghabhedavastu version cf. Ramers 1996: 238–253.
	65 [69]
	MN 78 at MN II 23,27 indicates only that Pañcakaṅga is one of the Bud-
	dha's disciples at Sāvatthī, not that he is unsurpassed among them.
	122 ⋅ Madhyama-āgama Studies
	had stopped [the talking of] his congregation, he remained
	silent himself.
	4. Then the carpenter Pañcakaṅga approached the hetero-
	dox practitioner Samaṇamuṇḍikāputta, exchanged greetings
	with him and stepped back to sit to one side. The heterodox
	practitioner Samaṇamuṇḍikāputta said:
	5. "Carpenter, if [someone] is endowed with four qualities,
	I designate him as accomplished in wholesomeness, supreme
	in wholesomeness, an unsurpassable person who has attained
	the supreme essence and has the nature of a genuine recluse.
	What are the four? With the body he does not do evil deeds,
	with the mouth he does not speak evil words, he does not en-
	gage in wrong livelihood and does not think evil thoughts.
	66

	[160] Carpenter, if [someone] is endowed with these four
	qualities I designate him as accomplished in wholesomeness,
	supreme in wholesomeness, an unsurpassable person who has
	attained the supreme essence and has the nature of a genuine
	recluse."
	6. On hearing the proposition made by the heterodox prac-
	titioner Samaṇamuṇḍikāputta, the carpenter Pañcakaṅga nei-
	ther agreed nor disagreed. [Instead], he got up from his seat
	and left, [thinking]: "I shall personally approach the Buddha
	and inquire about the meaning of what has been said like this
	[by Samaṇamuṇḍikāputta]." [720c]
	7. He approached the Buddha, bowed down with his head
	to pay respects and stepped back to sit to one side. Then he re-
	ported the entire conversation with the heterodox practitioner
	Samaṇamuṇḍikāputta to the Buddha. Having heard it, the
	Blessed One said:

	66

	[70]
	A difference in the sequence of listing these four is that MN 78 at MN II
	24,8 mentions thoughts before livelihood.
	Samaṇamaṇḍikā-sutta (MN 78) ⋅ 123
	8. "Carpenter, if what the heterodox practitioner Samaṇa-
	muṇḍikāputta proposes were indeed the case, then a small in-
	fant with tender limbs, lying on his back asleep,
	67
	would also
	be accomplished in wholesomeness, foremost in wholesome-
	ness, an unsurpassable person who has attained the supreme
	essence and has the nature of a genuine recluse.
	"Carpenter, a small infant has not yet a perception of the
	body, what to say of him engaging in evil bodily deeds, [when
	he] is only able to move the body [a little]? Carpenter, a small
	infant has not yet a perception of the mouth, what to say of
	him speaking evil words, [when he] is only able to cry? Car-
	penter, a small infant has not yet a perception of livelihood,
	what to say of him engaging in wrong livelihood, [when he] is
	only moaning?
	68
	Carpenter, a small infant has not yet a percep-
	tion of thoughts, what to say of him engaging in evil thoughts,
	[when he] only thinks of the mother's milk?
	69

	"Carpenter, if it were as the heterodox practitioner Samaṇa-
	muṇḍikāputta proposes, then a small infant would be accom-
	plished in wholesomeness, foremost in wholesomeness, an un-
	surpassable person who has attained the supreme essence and
	has the nature of a genuine recluse.
	9. "Carpenter, if someone is endowed with four qualities, I
	designate him as accomplished in wholesomeness, supreme in
	wholesomeness, but he is not yet an unsurpassable person, has
	not attained the supreme essence, does not have the nature of a
	genuine recluse.
	70
	[161]

	67

	[71]
	MN 78 at MN II 24,23 does not specify that the child is asleep.
	68 [72]
	MN 78 at MN II 25,1 instead refers to the mother's milk, mātuthañña, as
	'livelihood'.
	69 [73]
	MN 78 at MN II 24,33 instead mentions merely sulking, vikujjitamatta (B
	e
	:
	vikūjitaº, C
	e
	: vikujitaº) as 'intention'.
	70

	[74]
	According to MN 78 at MN II 25,7, someone endowed with these four quali-
	124 ⋅ Madhyama-āgama Studies
	"What are the four? With the body he does not do evil deeds,
	with the mouth he does not speak evil words, he does not en-
	gage in wrong livelihood and does not think evil thoughts.
	"Carpenter, if someone is endowed with these four quali-
	ties, I designate him as accomplished in wholesomeness, su-
	preme in wholesomeness, but he is not yet an unsurpassable
	person, has not attained the supreme essence, does not have
	the nature of a genuine recluse.
	71

	"Carpenter, bodily deeds and verbal deeds I designate as
	conduct (sīla). Carpenter, thoughts I designate as belonging to
	the mind and being related to the mind's characteristics.
	72

	"Carpenter, I say one should know unwholesome conduct,
	one should know from where unwholesome conduct arises,
	one should know where unwholesome conduct is eradicated
	without remainder, where it is destroyed without remainder,
	and one should know: 'By what practice does a noble disciple
	eradicate unwholesome conduct?'
	"Carpenter, I say one should know wholesome conduct,
	one should know from where wholesome conduct arises, one
	should know where wholesome conduct is eradicated without
	remainder, where it is destroyed without remainder, and one
	should know: 'By what practice does a noble disciple eradicate
	wholesome conduct?'
	"Carpenter, I say one should know unwholesome thoughts,
	one should know from where unwholesome thoughts arise,
	one should know where unwholesome thoughts are eradicated

	ties is not accomplished in wholesomeness and not supreme in wholesome-
	ness, na c'eva sampannakusalaṃ na paramakusalaṃ.
	71 [75]
	At this juncture, MN 78 at MN II 25,18 announces that one endowed with
	ten qualities is a true recluse, an announcement taken up again at the end of
	the discourse, MN 78 at MN II 28,34.
	72 [76]
	This paragraph has no counterpart in MN 78.
	Samaṇamaṇḍikā-sutta (MN 78) ⋅ 125
	without remainder, where they are destroyed without remain-
	der, and one should know: 'By what practice does a noble dis-
	ciple eradicate unwholesome thoughts?'
	"Carpenter, I say one should know wholesome thoughts,
	one should know from where wholesome thoughts arise, one
	should know where wholesome thoughts are eradicated with-
	out remainder, [721a] where they are destroyed without re-
	mainder, and one should know: 'By what practice does a noble
	disciple eradicate wholesome thoughts?'
	10. "Carpenter, what is unwholesome conduct? Unwhole-
	some bodily conduct, unwholesome verbal [conduct], [un-
	wholesome] mental conduct – this is reckoned to be unwhole-
	some conduct.
	73
	[162]
	"Carpenter, from where does this unwholesome conduct
	arise? I declare the place from which it arises: One should
	know that it arises from the mind. What kind of mind?
	74
	A
	mind with sensual desire, with ill will [or] with delusion – one
	should know that unwholesome conduct arises from this kind
	of mind.
	"Carpenter where is unwholesome conduct eradicated
	without remainder, where is it destroyed without remainder?
	[When] a learned noble disciple abandons unwholesome bod-
	ily conduct and develops wholesome bodily conduct, aban-
	dons unwholesome verbal and mental conduct and develops

	73 [77]
	MN 78 at MN II 26,10 instead defines unwholesome conduct as covering
	unwholesome bodily action, unwholesome verbal action and evil forms of
	livelihood.
	74 [78]
	MN 78 at MN II 26,14 precedes its listing of a mind with sensual desire,
	etc., by indicating that the mind can be of many and various types and of dif-
	ferent aspects, cittam pi hi bahu anekavidhaṃ nānappakārakaṃ (B
	e
	and C
	e
	:
	bahuṃ).
	126 ⋅ Madhyama-āgama Studies
	wholesome verbal and mental conduct,
	75
	this is where un-
	wholesome conduct is eradicated without remainder, destroyed
	without remainder.
	"Carpenter, by what practice does a noble disciple eradicate
	unwholesome conduct? When a learned noble disciple in re-
	gard to the body contemplates the internal body ... (up to) ...
	feelings ... states of mind ... in regard to dharmas contemplates
	dharmas – practising like this a noble disciple eradicates un-
	wholesome conduct.
	76

	11. "Carpenter, what is wholesome conduct? Wholesome
	bodily conduct, wholesome verbal [conduct], [wholesome]
	mental conduct – this is reckoned to be wholesome conduct.
	77

	"Carpenter, from where does this wholesome conduct arise?
	I declare the place from which it arises: One should know that
	it arises from the mind. What kind of mind?
	78
	A mind free
	from sensual desire, free from ill will [and] free from delu-
	sion – one should know that wholesome conduct arises from
	this kind of mind.
	79

	"Carpenter, where is wholesome conduct eradicated with-

	75

	[79]
	MN 78 at MN II 26,21 also mentions the need to abandon wrong livelihood.
	76

	[80]
	MN 78 at MN II 26,24 instead mentions the four right efforts for eradicat-
	ing unwholesome conduct; for a discussion of their relevance to the present
	discourse cf. Gethin 1992: 76–78.
	77

	[81]
	MN 78 at MN II 27,3 instead defines wholesome conduct in terms of
	wholesome bodily action, wholesome verbal action and purified livelihood.
	78 [82]
	MN 78 at MN II 27,8 precedes its listing of a mind free from sensual desire
	etc. by indicating that the mind can be of many kinds, of various kinds and of
	different aspects.
	79

	[83]
	Skilling 2000: 342 notes that a counterpart to this passage is preserved as a
	discourse quotation in the Vyākhyāyukti; cf. Lee 2001: 14,13: dge ba’i tshul
	khrims ’di dag ni sems kyis kun nas bslang ba dag ste, sems de gang zhe na, dod
	chags dang bral ba dang zhe sdang dang bral ba dang, gti mug dang bral ba
	yin no.
	Samaṇamaṇḍikā-sutta (MN 78) ⋅ 127
	out remainder, destroyed without remainder? When a learned
	noble disciple practises virtue without being attached to this
	virtue,
	80
	this is where wholesome conduct is eradicated with-
	out remainder, destroyed without remainder.
	"Carpenter, by what practice does a noble disciple eradicate
	wholesome conduct? When a learned noble disciple in regard
	to the body contemplates the internal body ... (up to) ... feel-
	ings ... states of mind ... in regard to dharmas contemplates
	dharmas – practising like this a noble disciple eradicates whole-
	some conduct.
	81
	[163]
	12. "Carpenter, what are unwholesome thoughts? Thoughts
	of sensuality, thoughts of ill will and thoughts of harming –
	these are reckoned to be unwholesome thoughts.
	"Carpenter, from where do unwholesome thoughts arise? I
	declare the place from which they arise: One should know that
	they arise from perception. What kind of perception? I say,
	perceptions are of many kinds, of numberless kinds, with sev-
	eral kinds of volitional formations, such as perceptions of sen-
	suality, perceptions of ill will and perceptions of harming.
	"Carpenter, because of perceptions based on the element of
	sensual desire in living beings, unwholesome thoughts arise
	that are in conformity with the element of sensual desire. If
	there are [such] perceptions, then because of those perceptions
	unwholesome thoughts arise in conformity with the element of
	sensual desire. Carpenter, because of perceptions based on the
	elements of ill will and harming in living beings, unwhole-

	80

	[84]
	MN 78 at MN II 27,12 adds that the noble disciple understands as it really
	is the liberation of the mind and liberation by wisdom where wholesome con-
	duct ceases, tañ ca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatth'
	assa te kusalasīlā aparisesā nirujjhanti.
	81 [85]
	MN 78 at MN II 27,15 instead mentions the four right efforts for eradicat-
	ing wholesome conduct.
	128 ⋅ Madhyama-āgama Studies
	some thoughts arise that are in conformity with the elements
	of ill will and harming. If there are [such] perceptions, then
	because of those perceptions unwholesome thoughts arise in
	conformity with the elements of ill will and harming. This is
	[how] unwholesome thoughts arise from this kind of percep-
	tion.
	82


	===================================================================================================================

	(unwholesome thoughts cease in first jhana)
	"Carpenter, where are unwholesome thoughts eradicated
	without remainder, [721b] where are they destroyed without
	remainder? When a learned noble disciple, secluded from sen-
	sual desires and secluded from evil and unwholesome qualities,
	with [directed] awareness and contemplation,
	83
	with joy and
	happiness born of seclusion, dwells having attained the first
	absorption. This is [how] unwholesome thoughts are eradi-
	cated without remainder, destroyed without remainder.


	(4sp wipes out unwholesome thoughts prior to first jhana)
	"Carpenter, by what practice does a noble disciple eradicate
	unwholesome thoughts? When a learned noble disciple in re-
	gard to the body contemplates the internal body ... (up to) ...
	feelings ... states of mind ... in regard to dharmas contemplates
	dharmas – practising like this a noble disciple eradicates un-
	wholesome thoughts.
	84

	13. "Carpenter, what are wholesome thoughts? Thoughts
	free from sensuality, thoughts free from ill will and thoughts
	free from harming – these are reckoned to be wholesome
	thoughts. [164]






	^{82 [86] This paragraph, relating unwholesome thoughts to the corresponding 'ele- ments', is without a counterpart in MN 78. 83 [87] MĀ 179 at T I 721b2: 有覺 , 有觀 , which in the present context are coun- terparts to vitakka and vicāra in the standard description of the first jhāna in Pāli discourses; cf., e.g., DN 1 at DN I 37,2 (MN 78 at MN II 28,1 abbreviates this part). 84 [88] MN 78 at MN II 28,4 instead mentions the four right efforts for eradicating unwholesome thoughts. Samaṇamaṇḍikā-sutta (MN 78) ⋅ 129}












	"Carpenter, from where do wholesome thoughts arise? I
	declare the place from which they arise: One should know that
	they arise from perception. What kind of perception? I say,
	perceptions are of many kinds, of numberless kinds, with sev-
	eral kinds of volitional formations, such as perceptions free
	from sensuality, perceptions free from ill will and perceptions
	free from harming.
	"Carpenter, because of perceptions based on the element of
	absence of sensual desire in living beings, wholesome thoughts
	arise that are in conformity with the element of absence of sen-
	sual desire. If there are [such] perceptions, because of those
	perceptions wholesome thoughts arise in conformity with the
	element of absence of sensual desires. Carpenter, because of
	perceptions based on the elements of non-ill will and non-
	harming in living beings, wholesome thoughts arise that are in
	conformity with the elements of non-ill will and non-harming.
	If there are [such] perceptions, then because of those percep-
	tions wholesome thoughts arise in conformity with the ele-
	ments of non-ill will and non-harming. This is [how] whole-
	some thoughts arise from this kind of perception.
	85



	(wholesome thoughts cease in FOURTH jhana)
	"Carpenter, where are wholesome thoughts eradicated
	without remainder, where are they destroyed without remain-
	der? When a learned noble disciple, with the cessation of
	pleasure and pain, and with the earlier cessation of joy and dis-
	pleasure, with neither-pain-nor-pleasure, equanimity, mindful-
	ness and purity, dwells having attained the fourth absorption.
	86

	85 [89]
	This paragraph, relating wholesome thoughts to the corresponding 'ele-
	ments', is without a counterpart in MN 78.
	86

	[90]
	According to MN 78 at MN II 28,22, the cessation of wholesome thoughts
	takes place already with the second jhāna, a position probably taken with ref-
	erence to the cessation of vitakka and vicāra that is characteristic of this level
	of absorption.
	130 ⋅ Madhyama-āgama Studies


	(4sp removes wholesome thoughts from first 3 jhanas)
	This is [how] wholesome thoughts are eradicated without re-
	mainder, destroyed without remainder.
	"Carpenter, by what practice does a noble disciple eradicate
	wholesome thoughts? When a learned noble disciple in regard
	to the body contemplates the internal body ... (up to) ... feel-
	ings ... states of mind ... in regard to dharmas contemplates
	dharmas – practising like this a noble disciple eradicates whole-
	some thoughts.
	87

	"Carpenter, by wisely contemplating a learned noble disci-
	ple knows unwholesome conduct as it really is, knows as it
	really is from where unwholesome conduct arises, and by
	wisely contemplating knows as it really is how this unwhole-
	some conduct is eradicated without remainder, destroyed with-
	out remainder. A noble disciple who practises like this comes
	to know the cessation of unwholesome conduct as it really is.
	[165]
	"By wisely contemplating [a noble disciple] knows whole-
	some conduct as it really is, knows as it really is from where
	wholesome conduct arises, and by wisely contemplating knows
	as it really is how this wholesome conduct is eradicated with-
	out remainder, destroyed without remainder. A noble disciple
	who practises like this comes to know the cessation of whole-
	some conduct as it really is.
	"By wisely contemplating [a noble disciple] knows un-
	wholesome thoughts as they really are, knows as it really is
	from where unwholesome thoughts arise, and by wisely con-
	templating knows as it really is how these unwholesome
	thoughts are eradicated without remainder, are destroyed with-
	out remainder. A noble disciple who practises like this comes

	87 [91]
	MN 78 at MN II 28,25 instead mentions the four right efforts for eradicat-
	ing wholesome thoughts.
	Samaṇamaṇḍikā-sutta (MN 78) ⋅ 131
	to know the cessation of unwholesome thoughts as it really is.
	[721c]
	"By wisely contemplating [a noble disciple] knows whole-
	some thoughts as they really are, knows as it really is from
	where wholesome thoughts arise, and by wisely contemplating
	knows as it really is how these wholesome thoughts are eradi-
	cated without remainder, are destroyed without remainder. A
	noble disciple who practises like this comes to know the cessa-
	tion of wholesome thoughts as it really is.
	"Why? Based on right view arises right intention, based on
	right intention arises right speech, based on right speech arises
	right action, based on right action arises right livelihood, based
	on right livelihood arises right effort, based on right effort
	arises right mindfulness, based on right mindfulness arises
	right concentration.
	88
	With a mind concentrated like this, a no-
	ble disciple attains liberation from all desire, anger and delu-
	sion.
	"Carpenter, a noble disciple with a mind that has been
	rightly liberated like this comes to know that all [forms of]
	births have been extinguished, the holy life has been estab-
	lished, what had to be done has been done, [for him] there will
	be no no experiencing of a further existence – he knows this as
	it really is.
	"One who is reckoned to be training and to have acquired
	vision is endowed with eight factors, while an arahant who has
	destroyed the influxes is endowed with ten factors.
	"Carpenter, what are the eight factors with which one who
	is training and who has acquired vision is endowed? To wit,
	the right view of one in training ... (up to) ... the right concen-

	88

	[92]
	A similar sequential linking of the path factors can be found in MN 117 at
	MN III 76,1, where it covers all ten path factors.
	132 ⋅ Madhyama-āgama Studies
	tration of one in training – these are reckoned the eight factors
	with which one who is training and who has acquired vision is
	endowed.
	89
	[166]
	14. "Carpenter, what are the ten factors with which an ara-
	hant who has destroyed the influxes is endowed? To wit, the
	right view of one beyond training ... (up to) ... the right knowl-
	edge of one beyond training – these are reckoned the ten fac-
	tors with which an arahant who has destroyed the influxes is
	endowed.
	"Carpenter, when someone possesses these ten factors, I
	reckon him as accomplished in wholesomeness, supreme in
	wholesomeness, an unsurpassable person who has attained the
	supreme essence and has the nature of a genuine recluse."
	The Buddha spoke like this. The carpenter Pañcakaṅga and
	the monks, having listened to what the Buddha said, were de-
	lighted and received it respectfully.
	90
	(end of sutta)
	(study: Ven. Analayo’s analysis)
	A comparison of the above translated Madhyama-āgama dis-
	course with the Samaṇamaṇḍika-sutta of the Majjhima-nikāya
	brings to light several differences that point to the vicissitudes of
	oral transmission. In what follows, I will take up only selected
	differences for discussion, in particular those that have a direct
	bearing on the notion of a true samaṇa.
	In the early discourses in general, the effects of oral transmis-
	sion can be seen particularly well in regard to the sequence of list-
	ings which, unless a particular list is so much standardized that it

	89 [93]
	This whole section of MĀ 179, beginning with "Carpenter, a learned noble
	disciples by wise contemplation knows unwholesome conduct as it really is",
	up to the present juncture, is without a counterpart in MN 78.
	90 [94]
	MN 78 at MN II 29,13 does not mention the presence of monks listening to
	the Buddha's exposition.
	Samaṇamaṇḍikā-sutta (MN 78) ⋅ 133
	has become thoroughly fixed, can easily change. An example is
	the presentation of the four qualities that according to the Bud-
	dha's critique do not suffice to make one a true recluse. The Pāli
	and Chinese versions differ in as much as they have the themes of
	thoughts and livelihood in the opposite sequence. Nevertheless,
	when illustrating these themes through the simile of the infant
	they present the respective manifestations of thoughts and liveli-
	hood in the same sequence, in that both mention the infant sulk-
	ing or moaning as their third, and the mother's milk as the fourth,
	as can be seen in table 5 below.

	Table 5: Sequences of Listing the 3
	rd
	and 4
	th
	Qualities
	MN 78 MĀ 179
	3
	rd
	thoughts: sulking livelihood: moaning
	4
	th
	livelihood: mother's milk thoughts: mother's milk

	The net result of this is a somewhat different presentation,
	[167] as in the Pāli version the infant's thoughts express them-
	selves by sulking, while in the Chinese parallel the infant's
	thoughts are concerned with the mother's milk. Conversely, in the
	Pāli version the child's livelihood is [to drink] the mother's milk,
	while in the Chinese parallel its livelihood is to moan [as a way of
	demanding nourishment]. Since both presentations make sense, it
	remains open to conjecture which of the two versions has pre-
	served the original order of exposition.
	A somewhat more important difference manifests in regard to
	the Buddha's assessment of the notion of a true recluse proposed
	by Samaṇamaṇḍikāputta. According to the Majjhima-nikāya ver-
	sion, the Buddha rejected the entire proposal. This is not the case
	in the Madhyama-āgama presentation, where he instead makes
	the finer distinction that someone endowed with purity of bodily
	134 ⋅ Madhyama-āgama Studies
	and verbal activities and pure livelihood is indeed "accomplished
	in wholesomeness", though such a one nevertheless fails to be a
	true recluse in the highest sense.
	91

	In this way, the Madhyama-āgama version gives proper place
	to the importance of ethical conduct by avoiding unwholesome
	deeds, which is somewhat lost sight of with the Majjhima-nikāya
	version's sweeping dismissal. Elsewhere the Pāli discourses regu-
	larly emphasize the importance of ethical purity of conduct,
	92
	pas-
	sages that would support the Madhyama-āgama version's presen-
	tation that someone who has achieved such purity is indeed "ac-
	complished in wholesomeness". Yet, more is required to become a
	'true recluse' in the Buddhist sense, since ethical purity is only a
	means to an end – at least in early Buddhist thought – and this
	end, according to both versions of the present discourse, is reached
	when a samaṇa becomes fully liberated (thereby becoming the
	epitome of ethical perfection).
	Another instance of sequential variation can be found in regard
	to the depiction of the qualities that do suffice to make one a true
	samaṇa: the ten path factors of an arahant. The Pāli version briefly
	mentions these ten at the outset of its exposition, right after the
	Buddha has rejected Samaṇamaṇḍikāputta's proposal with the
	help of the simile of the infant. The passage reads: [168]
	"Carpenter, [on] possessing ten qualities I designate a person
	as endowed with wholesomeness and foremost in wholesomeness,
	as one who has reached the supreme and is an invincible re-
	cluse".
	93


	91 [96]
	See §9 of the translation and above note 70.
	92 [97]
	Cf., e.g., AN 4.116 at AN II 119,30, a whole discourse dedicated to the
	importance of developing wholesome bodily, verbal and mental conduct, to-
	gether with right view.
	93

	[98]
	MN 78 at MN II 25,18: dasahi kho, ahaṃ, thapati, dhammehi samannāga-
	taṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttama-
	Samaṇamaṇḍikā-sutta (MN 78) ⋅ 135
	The Pāli discourse does not continue with this theme at this
	point, but instead takes up the subject of unwholesome conduct.
	The transition to this topic is somewhat abrupt in the original, so
	much so that in his translation Bhikkhu Bodhi in Ñāṇamoli (1995/
	2005: 650) adds "[But first of all]" in order to provide a lead-over
	from the announcement of the ten qualities to the treatment of un-
	wholesome conduct.
	An exposition of these ten qualities occurs only at the end of
	the Majjhima-nikāya discourse, where the corresponding passage
	in the Madhyama-āgama version is found as well. In the Majjhi-
	ma-nikāya version, this exposition begins with:
	"Carpenter, [on] possessing what ten qualities do I designate a
	person as endowed with wholesomeness and foremost in whole-
	someness, as one who has reached the supreme and is an invin-
	cible recluse?"
	94

	In other Pāli discourses, it is a standard procedure that a first
	announcement (such as "possessing ten qualities I designate a per-
	son as ...") is immediately followed by a question worded in the
	same terms (such as "possessing what ten qualities do I designate
	a person as ..."). This then leads over to a detailed exposition of
	the qualities mentioned in the first announcement.
	In view of this standard pattern, the fact that in the present
	case most of the actual discourse intervenes between the first an-
	nouncement of the ten qualities and the corresponding inquiry and
	exposition of these ten qualities gives the impression that a tex-
	tual error may have occurred during transmission.
	This impression is further strengthened by the fact that the in-
	quiry and exposition of the ten qualities in the Majjhima-nikāya

	pattipattaṃ samaṇaṃ ayojjhaṃ (B
	e
	: paññapemi).
	94

	[99]
	MN 78 at MN II 28,34: katamehi cāhaṃ, thapati, dasahi dhammehi saman-
	nāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ utta-
	mapattipattaṃ samaṇaṃ ayojjhaṃ? (B
	e
	: paññapemi; S
	e
	does not have cāhaṃ).
	136 ⋅ Madhyama-āgama Studies
	version sets in somewhat abruptly, just as its earlier announce-
	ment of the ten qualities ends in a somewhat abrupt manner. The
	Madhyama-āgama discourse provides instead a gradual build-up
	to the theme of the ten qualities (see table 6). [169]

	Table 6: Sequence of the Exposition

	MN 78
	simile of infant
	↓
	examination of 4 qualities
	↓
	announcement of 10 qualities
	↓
	unwholesome conduct
	↓
	wholesome conduct
	↓
	unwholesome thought
	↓
	wholesome thought








	↓
	10 qualities of an arahant
	#N/A!
	MĀ 179
	simile of infant
	↓
	examination of 4 qualities


	↓
	unwholesome conduct
	↓
	wholesome conduct
	↓
	unwholesome thought
	↓
	wholesome thought
	↓
	understanding conduct & thought
	↓
	development of 8 path factors
	↓
	liberation
	↓
	8 qualities of a sekha
	↓
	10 qualities of an arahant
	#N/A!
	Samaṇamaṇḍikā-sutta (MN 78) ⋅ 137
	This gradual build-up begins by indicating that a noble disci-
	ple through wise contemplation acquires knowledge of conduct
	and thoughts in all their aspects as described in the body of the
	discourse. Such wise contemplation then leads to a development
	of the eight factors of the path of one in training. This in turn is-
	sues in full liberation, at which point a recapitulation of the eight
	path factors of a disciple in higher training (sekha) and of the ten
	path factors of an arahant fall naturally into place.
	Such a gradual build-up is not found at all in the Majjhima-ni-
	kāya version. In view of the abrupt and somewhat disconnected
	way of the Majjhima-nikāya version's exposition of the ten quali-
	ties, it seems quite probable that the Madhyama-āgama discourse
	has preserved a presentation closer to the original exposition in
	this respect. [170] That is, an error during the oral transmission of
	the Pāli version may have caused a loss of the exposition on un-
	derstanding conduct and thoughts, of the eight path factors lead-
	ing to liberation and of the recapitulation of the eight qualities of
	a sekha. Possibly the same error may also be responsible for the
	disruption of the exposition on the ten qualities of a true recluse,
	with the introductory statement shifted to an earlier part of the
	discourse.
	The gradual build-up in the Madhyama-āgama discourse pro-
	vides a better conclusion to the main theme of the true recluse, by
	at first turning to an understanding of conduct and thoughts in
	their wholesome and unwholesome manifestations, followed by
	indicating that based on such an understanding a noble disciple
	practices the noble eightfold path and eventually reaches libera-
	tion.
	In this way, the Madhyama-āgama parallel to the Samaṇamaṇ-
	ḍikā-sutta offers significant perspectives on the Majjhima-nikāya
	version's presentation, perspectives that accord well with the range
	of implications of the term samaṇa in other Pāli discourses.
	138 ⋅ Madhyama-āgama Studies
	In sum, then, becoming a true samaṇa from an early Buddhist
	perspective requires a basis in ethical purity and progress through
	the four stages of awakening until complete liberation is reached.

	"One who pacifies evil [states]
	altogether, be they small or great,
	because of the pacification of evil [states]
	is reckoned a [true] recluse."
	95


	95 [100]
	Dhp 265: yo ca sameti pāpāni, anuṃ thūlāni sabbaso, samitattā hi pāpā-
	naṃ, samaṇo ti pavuccati; with a partial counterpart in Gāndhārī Dharmapada
	189, Brough 1962/2001: 149): śamadhare va pa[va]ṇi, śramaṇo di pravucadi;
	and full counterparts in the Patna Dharmapada 236, Cone 1989: 164 or Roth
	1980: 118: yo tu śameti pāpāni, aṇutthūlāni sabbaśo, śamaṇā eva pāpānāṃ,
	śamaṇo ti pravuccati; and in Uv 11.14c-f, Bernhard 1965: 190: śamitaṃ yena
	pāpaṃ syād, aṇusthūlaṃ hi sarvaśaḥ, śamitatvāt tu pāpānāṃ, śramaṇo hi nir-
	ucyate (on this edition cf. the study by Schmithausen 1970), translated by
	Hahn 2007: 46. The corresponding stanza 11.15 in the Tibetan Uv, Beckh
	1911: 39 or Zongtse 1990: 127, reads similarly: gang dag sdig pa che phra
	dag, kun la brtags nas byed pa dang, sdig pa zhi ba de dag ni, dge sbyong
	nyid ces brjod par bya, translated by Rockhill 1883/1975: 48, Sparham 1983/
	1986: 75 and Iyer 1986: 269. In the Chinese Dharmapadas and Udānavargas
	the second part of the stanza can be found; cf. T 210 at T IV 569a4:
	謂能止惡
	...
	是為沙門
	, translated by Dhammajoti 1995: 208 (27.10a+d); T 211 at T IV 597b2:
	謂能止惡
	...
	是謂沙門
	, translated by Willemen 1999: 152, (27.8a+d); T 212 at
	T IV 681a19:
	謂能捨惡
	,
	是謂沙門
	; T 213 at T IV 783a5:
	所言沙門者
	...
	穢垢
	盡消除
	, translated by Willemen 1978: 47 (11.17a+c), though the stanza relates
	the eradication of defilements to being reckoned one who has "gone forth",
	出
	家
	/ pravrajya, whereas the notion of a 'śramaṇa' stands only for pacifying the
	mind.


	Vekhanassa-sutta (MN 80)
	Introduction
	The present chapter takes up the Vekhanassa-sutta as a case
	study in the potential of comparative studies of Pāli discourses in
	the light of their Chinese parallels. The discussion between the
	Buddha and the wanderer Vekhanassa reported in the Pāli version
	has counterparts in the Madhyama-āgama, translated below, and
	in an individual Chinese translation. [90]
	Translation
	Discourse to *Vekhanassa
	1

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MA 179 五支物主經

MA 179 五支物主經

|| MN 78

MA 179 B. Analayo trans.

MA 179 Anālayo translation + commentary

ill formatted trans. From pdf conversion

(unwholesome thoughts cease in first jhana)

(4sp wipes out unwholesome thoughts prior to first jhana)

(wholesome thoughts cease in FOURTH jhana)

(4sp removes wholesome thoughts from first 3 jhanas)

(study: Ven. Analayo’s analysis)

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