SN 17.30 — A Mendicant With Defilements Ended

Reading guide

A claim that seems to contradict everything said about liberation

Every other discourse in this saṃyutta discusses danger for trainees, mendicants, or laypeople still capable of failure; opening with the same danger applying to someone with defilements ended forces the reader to ask what, exactly, could still be at risk for such a person.

Ānanda's question doing necessary work

Rather than let the Buddha's opening claim stand unexplained, the discourse has Ānanda ask directly what possessions, honor, and popularity obstruct for an arahant — a question the reader would otherwise be left to guess at.

A line drawn between liberation and its expression

The Buddha's answer distinguishes akuppā cetovimutti, the arahant's unshakable freedom of heart, which nothing can obstruct, from diṭṭhadhammasukhavihāra, blissful meditative dwelling in this present life, which can still be interfered with even after liberation is secure.

A condition attached even to this narrower danger

The obstruction applies specifically to an arahant who is appamatta, ātāpī, pahitatta — diligent, keen, and resolute — suggesting the danger interferes with the ongoing quality and depth of practice rather than with liberation's security, which the discourse treats as entirely unaffected.

A fitting close to the whole vagga's arc

Having tested trainees, mendicants, laypeople, and even hypothetical ascetics and brahmins, this closing discourse extends the same concern to its final and most difficult case — showing the danger's reach as remarkably thorough, while also showing precisely where that reach actually stops.

Key terms

arahaṁ khīṇāsavo — “perfected, with defilements ended” — the discourse's term for a fully liberated arahant, the subject of its opening claim.

akuppā cetovimutti — “unshakable freedom of heart” — the arahant's liberation itself, which the Buddha explicitly says possessions, honor, and popularity cannot obstruct.

diṭṭhadhammasukhavihāra — “blissful meditative dwelling in this life” — the specific attainment the Buddha says can still be obstructed, even for an arahant.

appamattassa ātāpino pahitattassa — “diligent, keen, and resolute” — the condition attached to the arahant for whom this obstruction applies.

uppannaṁ … pajahissāma — “we will give up [what has] arisen” — the discourse's closing training instruction, addressed to Ānanda and, through him, to the assembly.

The text

The discourse in full, including the closing training instruction. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1At Sāvatthī. “Mendicants, possessions, honor, and popularity are an obstacle even for a mendicant who is perfected, with defilements ended.” When he said this, Venerable Ānanda said to the Buddha, “Sir, what do possessions, honor, and popularity obstruct for a mendicant with defilements ended?” “Ānanda, I don’t say that possessions, honor, and popularity obstruct the unshakable freedom of heart. But I do say that possessions, honor, and popularity obstruct the achievement of blissful meditations in this life for a meditator who is diligent, keen, and resolute. So grim are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke. So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

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Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10

What surprising claim opens this discourse?

Correct: A. A claim that seems to contradict what liberation should mean, prompting Ānanda's question.

Question 2 of 10

What question does Venerable Ānanda ask in response?

Correct: A. A necessary question the Buddha's opening claim otherwise leaves unexplained.

Question 3 of 10

What does the Buddha say possessions, honor, and popularity do NOT obstruct?

Correct: A. Liberation itself, which the Buddha says cannot be shaken by anything.

Question 4 of 10

What does the Buddha say they CAN obstruct, even for an arahant?

Correct: A. A narrower, specific attainment distinct from liberation's security.

Question 5 of 10

What condition does the Buddha attach to the arahant for whom this obstruction applies?

Correct: A. The danger interferes with ongoing practice quality, not with liberation's security.

Question 6 of 10

What distinction does the Buddha's answer ultimately draw?

Correct: A. A careful line between what's fixed and what remains vulnerable even after awakening.

Question 7 of 10

How does this discourse function as a close to Tatiyavagga?

Correct: A. Testing the danger's reach against liberation itself, while showing precisely where that reach stops.

Question 8 of 10

What closing instruction does the Buddha give at the end of this discourse?

Correct: A. A direct training instruction addressed to Ānanda and the assembly.

Question 9 of 10

Where does the Buddha deliver this teaching?

Correct: A. The setting shared with most discourses in this collection.

Question 10 of 10

What position does this discourse hold in its vagga?

Correct: A. Dasamaṁ, "the tenth," marked at its close, followed by the vagga's end and uddāna.

Answered 0 of 10 · Correct 0

A Mendicant With Defilements Ended

Why this discourse