Namo tassa bhagavato arahato sammāsambuddhassa

Introduction 2.1.0: Itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā sāmaññena vā brahmaññena vā brahmacariyena vā
(A Path which is the Same for Each and Everyone)

The aim of the compilation of this collection of suttas is to instigate faith; to inspire practice. A “red” thread tries to link the different chapters by connecting the subtitles: So Fortunate who Encounters a Path (chapter one), which is the Same for Each and Everyone (chapter two), with the main chapter that depicts the Eightfold Noble Path in detail in all its constituents: Which is the Ariyo Aṭṭhaṅgiko Maggo with its eight constituents (chapter three), down to Enabling for Generosity, Compassion and Goodwill (chapter four), and to the final chapter wich plans to present various suttas of importance especially to a meditator: Eliminating the Impurities and Leading towards Liberation (chapter five).

This second chapter has been entiteled: A Path, which is the Same for Each and Everyone and the Kuṭikāsuttaṃ is chosen for the introduction. It presents another small sutta (see 1.3.7) from the Saṃyuttanikāyo, Sagāthāvaggo and a lovely example of the ancient tradition of “Q&A”, where a question of a devatā is answered by the Buddha in the same manner and meter.

The Buddha has proclaimed the Dhamma to everyone making no distinction whatsoever, he prepared the same path for every woman, man, householder whatever their postion, to every recluse, mendicant, whether a sāmañña, a brahmañña or a brahmacariyena. He encouraged all to imitate his example of getting liberated from all bondages.

Although he had to make the sad prophesy (see 2.1.1) that this sāsana was to last only for about five-hundred years, we are still fortunate enough of being able to take refuge in the very same teaching in its pristine purity in theory and the practice of Vipassana. Assiduously a multitude of saintly people have maintained the path that the Buddha had laid out so benevolently. It is our great fortune that the Buddha`s legacy remains alive and his teaching available both in pariyatti, which offers stirring inspiration to apply the practice of paṭipatti. We have clear, practicable instructions and admonitions as to how to walk the path and alerting warnings of how to avoid getting entangled in bondages of craving, aversion and illusion or getting lost in the bondages of clinging to binding rites and beliefs:
“Kiṃ panānanda, bhikkhusaṅgho mayi paccāsīsati*? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā*. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi*. Yassa nūna, ānanda, evamassa– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti* vā ‘mamuddesiko* bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha* kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā. Sakiṃ, ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati.” – “What, O’ Ānanda does the Bhikkhusaṅgha expect from me? I have, O’ Ānanda, laid out the Dhamma from all angles without making any distinction. There is nothing, O’ Ānanda that a Tathāgata would hold back, in regard to Dhamma, in the teacher`s fist. If, O’ Ānanda someone would consider thus: “It is I who the shall lead the Bhikkhusaṅgha” or “the Bhikkhusaṅgha shall depend upon me” he would indeed, O’ Ānanda, begin to lay out instructions regarding the Bhikkhusaṅgha. But the Tathāgata has no such consideration: “It is I who the shall lead the Bhikkhusaṅgha” or “the Bhikkhusaṅgha shall depend upon me”.

So why, O’ Ānanda, should the Tathāgata begin to lay out instruction regarding the Bhikkhusaṅgha?”

May all benefit from the invaluable Dhamma and be enabled to follow the advise the Buddha has given without any distinction! May all be enabled to truly announce:

Sāhu muttomhi bandhanā!

Pāli lesson (with audio) 2.1.0

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*paccāsīsati: paṭi + āsīsati/āsiṃsati: hope for, expect

*an+antaraṃ a+bāhiraṃ karitvā: lit: having made not–inner and not-outer. It is at times translated as: without making any distinction of esoteric or exoteric doctrine

*ācariyamuṭṭhi: ācariya + muṭṭhi: teacher + fist: keeping something of the teaching back from the disciple

I will attend to, I will look after, I will take up, I will preserve

*mamuddesiko: maṃ + uddesiko:
me + defining, me + referring to, me + respecting

starting, undertaking

Last modified: Tuesday, 21 February 2017, 6:10 PM