Aṅguttara Nikāya 6.61 6.

The Discourse on the Middle

Mahāvagga Majjhesutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

Thus have i heard:

On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana.

Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “vuttamidaṁ, āvuso, bhagavatā pārāyane metteyyapañhe: ‘Yo ubhonte viditvāna, majjhe mantā na lippati; Taṁ brūmi mahāpurisoti, sodha sibbinimaccagā’”ti.

Now at that time, a number of elder disciples had returned from their alms round, after their meal, and were sitting gathered together in the pavilion when this discussion arose among them:

Friends, this was said by the Blessed One in the Pārāyana, in the Questions of Metteyya:

‘Whoever, having known both ends,

Through knowing is not smeared in the middle;

“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṁ majjhe, kā sibbinī”ti?

Him I call a great man,

He has overcome the seamstress here.

What, friends, is one end? What is the second end?

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: “phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

What is the middle? What is the seamstress?

When this was said, a certain disciple said to the elder disciples:

Contact, friends, is one end; the origination of contact is the second end; the cessation of contact is the middle; craving is the seamstress.

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

For craving sews one to the production of this and that becoming.

To this extent, friends, a disciple directly knows what is to be directly known and completely knows what is to be completely known.

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: “atītaṁ kho, āvuso, eko anto, anāgataṁ dutiyo anto, paccuppannaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

Directly knowing what is to be directly known and completely knowing what is to be completely known, he makes an end of suffering here and now.

When this was said, another disciple said to the elder disciples:

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

The past, friends, is one end; the future is the second end; the present is the middle; craving is the seamstress.

For craving sews one to the production of this and that becoming.

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: “sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

To this extent, friends, a disciple directly knows what is to be directly known and completely knows what is to be completely known. Directly knowing what is to be directly known and completely knowing what is to be completely known, he makes an end of suffering here and now.

When this was said, another disciple said to the elder disciples:

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

Pleasant feeling, friends, is one end; painful feeling is the second end; neither-painful-nor-pleasant feeling is the middle; craving is the seamstress.

For craving sews one to the production of this and that becoming.

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: “nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

To this extent, friends, a disciple directly knows what is to be directly known and completely knows what is to be completely known. Directly knowing what is to be directly known and completely knowing what is to be completely known, he makes an end of suffering here and now.

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

When this was said, another disciple said to the elder disciples:

Name, friends, is one end; form is the second end; consciousness is the middle; craving is the seamstress.

For craving sews one to the production of this and that becoming.

Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca: “cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

To this extent, friends, a disciple directly knows what should be directly known and completely knows what should be completely known. Directly knowing what should be directly known and completely knowing what should be completely known, he makes an end of suffering in this very life.

When this was said, a certain disciple said to the elder disciples:

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

The six internal sense bases, friends, are one end, the six external sense bases are the second end, consciousness is in the middle, and craving is the seamstress. For craving stitches one to the generation of this or that becoming.

Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca: “sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

To this extent, friends, a disciple directly knows what should be directly known and completely knows what should be completely known. Directly knowing what should be directly known and completely knowing what should be completely known, he makes an end of suffering in this very life.

Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.

When this was said, a certain disciple said to the elder disciples:

Identity, friends, is one end, the origination of identity is the second end, the cessation of identity is the middle, and craving is the seamstress. For craving stitches one to the generation of this or that becoming.

Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: “byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ.

To this extent, friends, a disciple directly knows what should be directly known and completely knows what should be completely known.

Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma.

Directly knowing what should be directly known and completely knowing what should be completely known, he makes an end of suffering in this very life.

Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

When this was said, a certain disciple said to the elder disciples:

“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṁ.

Friends, we have all answered according to our own inspiration.

Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Come, friends, let us go to the Blessed One. Having approached, we will report this matter to the Blessed One. As the Blessed One answers us, so we will bear it in mind.

Ekamantaṁ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesuṁ.

Yes, friend, the elder disciples replied to that disciple.

Then the elder disciples approached the Blessed One, paid homage to him, and sat down to one side.

“Kassa nu kho, bhante, subhāsitan”ti? “Sabbesaṁ vo, bhikkhave, subhāsitaṁ pariyāyena, api ca yaṁ mayā sandhāya bhāsitaṁ pārāyane metteyyapañhe: ‘Yo ubhonte viditvāna, majjhe mantā na lippati; Taṁ brūmi mahāpurisoti, sodha sibbinimaccagā’ti.

Seated to one side, the elder disciples reported to the Blessed One the entire discussion they had had with one another.

Venerable sir, whose was well spoken?

Disciples, you have all spoken well in a way. However, regarding what I was referring to when I spoke in the Pārāyana, in the Questions of Metteyya:

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

One who, having known both ends,

Is not defiled in the middle through knowing,

Him I call a great person;

“Evaṁ, bhante”ti kho therā bhikkhū bhagavato paccassosuṁ.

He has overcome the seamstress here.

Listen to that, pay close attention, and I will speak.

Bhagavā etadavoca: “phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā.

Yes, venerable sir, the elder disciples replied to the Blessed One.

The Blessed One said this:

Contact, disciples, is one end, the origination of contact is the second end, the cessation of contact is the middle, and craving is the seamstress;

For craving sews him to the arising of this or that becoming.

Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. Sattamaṁ.

To this extent a disciple directly knows what should be directly known and fully knows what should be fully known. Directly knowing what should be directly known and fully knowing what should be fully known, he makes an end of suffering in this very life.