| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 8 |
Numbered Discourses 8 |
7. Bhūmicālavagga |
7. Earthquakes |
61. Icchāsutta |
61. Desire |
“Aṭṭhime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. |
“Mendicants, there are eight kinds of people found in the world. |
Katame aṭṭha? |
What eight? |
Idha, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
First, when a mendicant stays secluded, living independently, a desire arises for material possessions. |
So uṭṭhahati ghaṭati vāyamati lābhāya. |
They try hard, strive, and make an effort to get them. |
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. |
But material possessions don’t come to them. |
So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. |
And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. |
Ayaṃ vuccati, bhikkhave: |
This is called |
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (1) |
a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching. |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. |
So uṭṭhahati ghaṭati vāyamati lābhāya. |
They try hard, strive, and make an effort to get them. |
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. |
And material possessions do come to them. |
So tena lābhena majjati pamajjati pamādamāpajjati. |
And so they become indulgent and fall into negligence regarding those material possessions. |
Ayaṃ vuccati, bhikkhave: |
This is called |
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca madī ca pamādī ca, cuto ca saddhammā’. (2) |
a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching. |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. |
So na uṭṭhahati na ghaṭati na vāyamati lābhāya. |
They don’t try hard, strive, and make an effort to get them. |
Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho nuppajjati. |
And material possessions don’t come to them. |
So tena alābhena socati, kilamati, paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. |
And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. |
Ayaṃ vuccati, bhikkhave: |
This is called |
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (3) |
a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching. |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. |
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. |
They don’t try hard, strive, and make an effort to get them. |
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. |
But material possessions do come to them. |
So tena lābhena majjati, pamajjati, pamādamāpajjati. |
And so they become indulgent and fall into negligence regarding those material possessions. |
Ayaṃ vuccati, bhikkhave: |
This is called |
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca madī ca, pamādī ca, cuto ca saddhammā’. (4) |
a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching. |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. |
So uṭṭhahati ghaṭati vāyamati lābhāya. |
They try hard, strive, and make an effort to get them. |
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. |
But material possessions don’t come to them. |
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. |
But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. |
Ayaṃ vuccati, bhikkhave: |
This is called |
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (5) |
a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching. |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. |
So uṭṭhahati ghaṭati vāyamati lābhāya. |
They try hard, strive, and make an effort to get them. |
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. |
And material possessions do come to them. |
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. |
But they don’t become indulgent and fall into negligence regarding those material possessions. |
Ayaṃ vuccati, bhikkhave: |
This is called |
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (6) |
a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching. |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. |
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. |
They don’t try hard, strive, and make an effort to get them. |
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. |
And material possessions don’t come to them. |
So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. |
But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. |
Ayaṃ vuccati, bhikkhave: |
This is called |
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (7) |
a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching. |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. |
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. |
They don’t try hard, strive, and make an effort to get them. |
Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho uppajjati. |
But material possessions do come to them. |
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. |
But they don’t become indulgent and fall into negligence regarding those material possessions. |
Ayaṃ vuccati, bhikkhave: |
This is called |
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (8) |
a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching. |
Ime kho, bhikkhave, aṭṭha puggalā santo saṃvijjamānā lokasmin”ti. |
These are the eight people found in the world.” |
62. Alaṃsutta |
62. Good Enough |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. |
“Mendicants, a mendicant with six qualities is good enough for themselves and others. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; |
A mendicant is quick-witted when it comes to skillful teachings. |
sutānañca dhammānaṃ dhāraṇajātiko hoti; |
They readily memorize the teachings they’ve heard. |
dhātānañca dhammānaṃ atthūpaparikkhitā hoti; |
They examine the meaning of teachings they’ve memorized. |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Understanding the meaning and the teaching, they practice accordingly. |
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. |
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. |
They educate, encourage, fire up, and inspire their spiritual companions. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. (1) |
A mendicant with these six qualities is good enough for themselves and others. |
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. |
A mendicant with five qualities is good enough for themselves and others. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
A mendicant is not quick-witted when it comes to skillful teachings. |
sutānañca dhammānaṃ dhāraṇajātiko hoti; |
They readily memorize the teachings they’ve heard. |
dhātānañca dhammānaṃ atthūpaparikkhitā hoti; |
They examine the meaning of teachings they’ve memorized. |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Understanding the meaning and the teaching, they practice accordingly. |
kalyāṇavāco ca hoti … pe … atthassa viññāpaniyā; |
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. |
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. |
They educate, encourage, fire up, and inspire their spiritual companions. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. (2) |
A mendicant with these five qualities is good enough for themselves and others. |
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. |
A mendicant with four qualities is good enough for themselves but not for others. |
Katamehi catūhi? |
What four? |
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; |
A mendicant is quick-witted when it comes to skillful teachings. |
sutānañca dhammānaṃ dhāraṇajātiko hoti; |
They readily memorize the teachings they’ve heard. |
dhātānañca dhammānaṃ atthūpaparikkhitā hoti; |
They examine the meaning of teachings they’ve memorized. |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Understanding the meaning and the teaching, they practice accordingly. |
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. |
no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. |
They don’t educate, encourage, fire up, and inspire their spiritual companions. |
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. (3) |
A mendicant with these four qualities is good enough for themselves but not for others. |
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ nālaṃ attano. |
A mendicant with four qualities is good enough for others but not for themselves. |
Katamehi catūhi? |
What four? |
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; |
A mendicant is quick-witted when it comes to skillful teachings. |
sutānañca dhammānaṃ dhāraṇajātiko hoti; |
They readily memorize the teachings they’ve heard. |
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; |
But they don’t examine the meaning of teachings they’ve memorized. |
na ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; |
Understanding the meaning and the teaching, they don’t practice accordingly. |
kalyāṇavāco ca hoti kalyāṇavākkaraṇo … pe … atthassa viññāpaniyā; |
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. |
sandassako ca hoti … pe … sabrahmacārīnaṃ. |
They educate, encourage, fire up, and inspire their spiritual companions. |
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. (4) |
A mendicant with these four qualities is good enough for others but not for themselves. |
Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. |
A mendicant with three qualities is good enough for themselves but not for others. |
Katamehi tīhi? |
What three? |
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
A mendicant is not quick-witted when it comes to skillful teachings. |
sutānañca dhammānaṃ dhāraṇajātiko hoti; |
They readily memorize the teachings they’ve heard. |
dhātānañca dhammānaṃ atthūpaparikkhitā hoti; |
They examine the meaning of teachings they’ve memorized. |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Understanding the meaning and the teaching, they practice accordingly. |
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. |
no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. |
They don’t educate, encourage, fire up, and inspire their spiritual companions. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. (5) |
A mendicant with these three qualities is good enough for themselves but not for others. |
Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. |
A mendicant with three qualities is good enough for others but not for themselves. |
Katamehi tīhi? |
What three? |
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
A mendicant is not quick-witted when it comes to skillful teachings. |
sutānañca dhammānaṃ dhāraṇajātiko hoti; |
They readily memorize the teachings they’ve heard. |
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; |
But they don’t examine the meaning of teachings they’ve memorized. |
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; |
Understanding the meaning and the teaching, they don’t practice accordingly. |
kalyāṇavāco ca hoti … pe … atthassa viññāpaniyā; |
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. |
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. |
They educate, encourage, fire up, and inspire their spiritual companions. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. (6) |
A mendicant with these three qualities is good enough for others but not for themselves. |
Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. |
A mendicant with two qualities is good enough for themselves but not for others. |
Katamehi dvīhi? |
What two? |
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
A mendicant is not quick-witted when it comes to skillful teachings. |
no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; |
And they don’t readily memorize the teachings they’ve heard. |
dhātānañca dhammānaṃ atthūpaparikkhitā hoti; |
But they examine the meaning of teachings they have memorized. |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Understanding the meaning and the teaching, they practice accordingly. |
no ca kalyāṇavāco hoti … pe … atthassa viññāpaniyā; |
They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. |
no ca sandassako hoti … pe … sabrahmacārīnaṃ. |
They don’t educate, encourage, fire up, and inspire their spiritual companions. |
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. (7) |
A mendicant with these two qualities is good enough for themselves but not for others. |
Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. |
A mendicant with two qualities is good enough for others but not for themselves. |
Katamehi dvīhi? |
What two? |
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
A mendicant is not quick-witted when it comes to skillful teachings. |
no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; |
And they don’t readily memorize the teachings they’ve heard. |
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; |
Nor do they examine the meaning of teachings they’ve memorized. |
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; |
Understanding the meaning and the teaching, they don’t practice accordingly. |
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
But they’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. |
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. |
They educate, encourage, fire up, and inspire their spiritual companions. |
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano”ti. (8) |
A mendicant with these two qualities is good enough for others but not for themselves.” |
63. Saṅkhittasutta |
63. A Teaching in Brief |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: |
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Evamevaṃ panidhekacce moghapurisā mamaññeva ajjhesanti. |
“This is exactly how some foolish people ask me for something. |
Dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī”ti. |
But when the teaching has been explained they think only of following me around.” |
“Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti. |
“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!” |
“Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ: |
“Well then, mendicant, you should train like this: |
‘ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantī’ti. |
‘My mind will be steady and well settled internally. And bad, unskillful qualities that have arisen will not occupy my mind.’ |
Evañhi te, bhikkhu, sikkhitabbaṃ. |
That’s how you should train. |
Yato kho te, bhikkhu, ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṃ sikkhitabbaṃ: |
When your mind is steady and well settled internally, and bad, unskillful qualities that have arisen don’t occupy your mind, then you should train like this: |
‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. |
‘I will develop the heart’s release by friendly-kindness. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’ |
Evañhi te, bhikkhu, sikkhitabbaṃ. |
That’s how you should train. |
Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. |
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. |
Yato kho, te bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ: |
When this undistractible-lucidity is well developed and cultivated in this way, you should train like this: |
‘karuṇā me cetovimutti … |
‘I will develop the heart’s release by compassion …’ … |
muditā me cetovimutti … |
‘I will develop the heart’s release by rejoicing …’ … |
upekkhā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. |
‘I will develop the heart’s release by equanimity. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’ |
Evañhi te, bhikkhu, sikkhitabbaṃ. |
That’s how you should train. |
Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. |
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. |
Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ: |
When this undistractible-lucidity is well developed and cultivated in this way, you should train like this: |
‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti. |
‘I’ll meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.’ |
Evañhi te, bhikkhu, sikkhitabbaṃ. |
That’s how you should train. |
Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. |
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. |
Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ: |
When this undistractible-lucidity is well developed and cultivated in this way, you should train like this: |
‘vedanāsu … |
‘I’ll meditate on an aspect of feelings …’ … |
citte … |
‘I’ll meditate on an aspect of the mind …’ … |
dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti. |
‘I’ll meditate on an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.’ |
Evañhi te, bhikkhu, sikkhitabbaṃ. |
That’s how you should train. |
Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. |
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. |
Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, yena yeneva gagghasi phāsuṃyeva gagghasi, yattha yattha ṭhassasi phāsuṃyeva ṭhassasi, yattha yattha nisīdissasi phāsuṃyeva nisīdissasi, yattha yattha seyyaṃ kappessasi phāsuṃyeva seyyaṃ kappessasī”ti. |
When this undistractible-lucidity is well developed and cultivated in this way, wherever you walk, you’ll walk comfortably. Wherever you stand, you’ll stand comfortably. Wherever you sit, you’ll sit comfortably. Wherever you lie down, you’ll lie down comfortably.” |
Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
When that mendicant had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. |
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. |
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. |
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” |
Aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that mendicant became one of the perfected. |
64. Gayāsīsasutta |
64. At Gāyā Head |
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse. |
At one time the Buddha was staying near Gāyā on Gāyā Head. |
Tatra kho bhagavā bhikkhū āmantesi … pe … |
There the Buddha addressed the mendicants: |
“pubbāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi. (1) |
“Mendicants, before my awakening—when I was still not awake but intent on awakening—I perceived light but did not see visions. |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ rūpāni ca passeyyaṃ; |
‘What if I were to both perceive light and see visions? |
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti. |
Then my knowledge and vision would become even more purified.’ |
So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi; |
So after some time, living alone, withdrawn, diligent, keen, and resolute, I perceived light and saw visions. |
no ca kho tāhi devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi. (2) |
But I didn’t associate with those deities, converse, or engage in discussion. |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ; |
‘What if I were to perceive light and see visions; and associate with those deities, converse, and engage in discussion? |
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti. |
Then my knowledge and vision would become even more purified.’ |
So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi; |
So after some time … I perceived light and saw visions. And I associated with those deities, conversed, and engaged in discussion. |
no ca kho tā devatā jānāmi— |
But I didn’t know which |
imā devatā amukamhā vā amukamhā vā devanikāyāti. (3) |
orders of gods those deities came from. |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ: |
‘What if I were to perceive light and see visions; and associate with those deities, converse, and engage in discussion; |
“imā devatā amukamhā vā amukamhā vā devanikāyā”ti; |
and find out which orders of gods those deities come from? |
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti. |
Then my knowledge and vision would become even more purified.’ |
So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi: |
So after some time … I perceived light and saw visions. And I associated with those deities … And I found out which orders of gods those deities came from. |
‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti; |
|
no ca kho tā devatā jānāmi: |
But I didn’t know what |
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti … pe … |
deeds caused those deities to be reborn there after passing away from here. |
tā ca devatā jānāmi: |
So after some time … I found out what |
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti; |
deeds caused those deities to be reborn there after passing away from here. |
no ca kho tā devatā jānāmi: |
But I didn’t know what |
‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti … pe … |
deeds caused those deities to have such food and such an experience of pleasure and pain. |
tā ca devatā jānāmi: |
So after some time … I found out what |
‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti; |
deeds caused those deities to have such food and such an experience of pleasure and pain. |
no ca kho tā devatā jānāmi: |
But I didn’t know that |
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti … pe … |
these deities have a life-span of such a length. |
tā ca devatā jānāmi: |
So after some time … I found out that |
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti; |
these deities have a life-span of such a length. |
no ca kho tā devatā jānāmi yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti. (4–7.) |
But I didn’t know whether or not I had previously lived together with those deities. |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ: |
‘What if I were to perceive light and see visions; and associate with those deities, converse, and engage in discussion; |
“imā devatā amukamhā vā amukamhā vā devanikāyā”ti, tā ca devatā jāneyyaṃ: |
and find out which orders of gods those deities come from; |
“imā devatā imassa kammassa vipākena ito cutā tattha upapannā”ti, tā ca devatā jāneyyaṃ: |
and what deeds caused those deities to be reborn there after passing away from here; |
“imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo”ti, tā ca devatā jāneyyaṃ: |
and what deeds caused those deities to have such food and such an experience of pleasure and pain; |
“imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā”ti, tā ca devatā jāneyyaṃ yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti; |
and that these deities have a life-span of such a length; and whether or not I have previously lived together with those deities. |
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti. |
Then my knowledge and vision would become even more purified.’ |
So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi: |
So after some time … |
‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti, tā ca devatā jānāmi: |
|
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jānāmi: |
|
‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti, tā ca devatā jānāmi: |
|
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti, tā ca devatā jānāmi yadi vā me devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti. (8) |
I found out whether or not I have previously lived together with those deities. |
Yāvakīvañca me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. |
As long as my knowledge and vision about the deities was not fully purified from these eight perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. |
Yato ca kho me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ; |
But when my knowledge and vision about the deities was fully purified from these eight perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. |
ñāṇañca pana me dassanaṃ udapādi; |
Knowledge and vision arose in me: |
akuppā me cetovimutti; ayamantimā jāti natthi dāni punabbhavo”ti. |
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” |
65. Abhibhāyatanasutta |
65. Dimensions of Mastery |
“Aṭṭhimāni, bhikkhave, abhibhāyatanāni. |
“Mendicants, there are these eight dimensions of mastery. |
Katamāni aṭṭha? |
What eight? |
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. |
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ paṭhamaṃ abhibhāyatanaṃ. (1) |
This is the first dimension of mastery. |
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. |
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ dutiyaṃ abhibhāyatanaṃ. (2) |
This is the second dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. |
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ tatiyaṃ abhibhāyatanaṃ. (3) |
This is the third dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. |
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ catutthaṃ abhibhāyatanaṃ. (4) |
This is the fourth dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. |
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ pañcamaṃ abhibhāyatanaṃ. (5) |
This is the fifth dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
Not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. |
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ chaṭṭhaṃ abhibhāyatanaṃ. (6) |
This is the sixth dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
Not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. |
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ sattamaṃ abhibhāyatanaṃ. (7) |
This is the seventh dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
Not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. |
‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. |
This is the eighth dimension of mastery. |
Imāni kho, bhikkhave, aṭṭha abhibhāyatanānī”ti. (8) |
These are the eight dimensions of mastery.” |
66. Vimokkhasutta |
66. Liberations |
“Aṭṭhime, bhikkhave, vimokkhā. |
“Mendicants, there are these eight liberations. |
Katame aṭṭha? |
What eight? |
Rūpī rūpāni passati. |
Having form, they see visions. |
Ayaṃ paṭhamo vimokkho. (1) |
This is the first liberation. |
Ajjhattaṃ arūpasaññī, bahiddhā rūpāni passati. |
Not perceiving form internally, they see visions externally. |
Ayaṃ dutiyo vimokkho. (2) |
This is the second liberation. |
Subhanteva adhimutto hoti. |
They’re focused only on beauty. |
Ayaṃ tatiyo vimokkho. (3) |
This is the third liberation. |
Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. |
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. |
Ayaṃ catuttho vimokkho. (4) |
This is the fourth liberation. |
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. |
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. |
Ayaṃ pañcamo vimokkho. (5) |
This is the fifth liberation. |
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. |
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. |
Ayaṃ chaṭṭho vimokkho. (6) |
This is the sixth liberation. |
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. |
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. |
Ayaṃ sattamo vimokkho. (7) |
This is the seventh liberation. |
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. |
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. |
Ayaṃ aṭṭhamo vimokkho. |
This is the eighth liberation. |
Ime kho, bhikkhave, aṭṭha vimokkhā”ti. (8) |
These are the eight liberations.” |
67. Anariyavohārasutta |
67. Ignoble Expressions |
“Aṭṭhime, bhikkhave, anariyavohārā. |
“Mendicants, there are these eight ignoble expressions. |
Katame aṭṭha? |
What eight? |
Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā. |
Saying you’ve seen, heard, thought, or cognized something, but you haven’t. And saying you haven’t seen, heard, thought, or cognized something, and you have. |
Ime kho, bhikkhave, aṭṭha anariyavohārā”ti. |
These are the eight ignoble expressions.” |
68. Ariyavohārasutta |
68. Noble Expressions |
“Aṭṭhime, bhikkhave, ariyavohārā. |
“Mendicants, there are these eight noble expressions. |
Katame aṭṭha? |
What eight? |
Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā, diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. |
Saying you haven’t seen, heard, thought, or cognized something, and you haven’t. And saying you’ve seen, heard, thought, or cognized something, and you have. |
Ime kho, bhikkhave, aṭṭha ariyavohārā”ti. |
These are the eight noble expressions.” |
69. Parisāsutta |
69. Assemblies |
“Aṭṭhimā, bhikkhave, parisā. |
“Mendicants, there are these eight assemblies. |
Katamā aṭṭha? |
What eight? |
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. |
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās. |
Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ khattiyaparisaṃ upasaṅkamitā. |
I recall having approached an assembly of hundreds of aristocrats. |
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. |
There I used to sit with them, converse, and engage in discussion. |
Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti. |
And my appearance and voice became just like theirs. |
Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. |
I educated, encouraged, fired up, and inspired them with a Dhamma talk. |
Bhāsamānañca maṃ na jānanti: |
But when I spoke they didn’t know: |
‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. |
‘Who is this that speaks? Is it a god or a human?’ |
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. |
And when my Dhamma talk was finished I vanished. |
Antarahitañca maṃ na jānanti: |
But when I vanished they didn’t know: |
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti. |
‘Who was that who vanished? Was it a god or a human?’ |
Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ brāhmaṇaparisaṃ … pe … |
I recall having approached an assembly of hundreds of brahmins … |
gahapatiparisaṃ … |
householders … |
samaṇaparisaṃ … |
ascetics … |
cātumahārājikaparisaṃ … |
the gods under the Four Great Kings … |
tāvatiṃsaparisaṃ … |
the gods under the Thirty-Three … |
māraparisaṃ … |
Māras … |
brahmaparisaṃ upasaṅkamitā. |
Brahmās. |
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. |
There too I used to sit with them, converse, and engage in discussion. |
Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti. |
And my appearance and voice became just like theirs. |
Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. |
I educated, encouraged, fired up, and inspired them with a Dhamma talk. |
Bhāsamānañca maṃ na jānanti: |
But when I spoke they didn’t know: |
‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. |
‘Who is this that speaks? Is it a god or a human?’ |
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. |
And when my Dhamma talk was finished I vanished. |
Antarahitañca maṃ na jānanti: |
But when I vanished they didn’t know: |
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti. |
‘Who was that who vanished? Was it a god or a human?’ |
Imā kho, bhikkhave, aṭṭha parisā”ti. |
These are the eight assemblies.” |
70. Bhūmicālasutta |
70. Earthquakes |
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. |
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. |
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. |
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi: |
Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda: |
“gaṇhāhi, ānanda, nisīdanaṃ. |
“Ānanda, get your sitting cloth. |
Yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divāvihārāyā”ti. |
Let’s go to the Cāpāla tree shrine for the day’s meditation.” |
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. |
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha. |
Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out. |
Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi: |
When he was seated he said to Venerable Ānanda: |
“Ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. |
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely. |
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. |
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon. |
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. |
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.” |
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; |
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. |
na bhagavantaṃ yāci: |
He didn’t beg the Buddha: |
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. |
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. |
Dutiyampi kho bhagavā … pe … |
For a second time … |
tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi: |
And for a third time, the Buddha said to him: |
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. |
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely. |
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. |
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon. |
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā … pe … ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. |
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.” |
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; |
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. |
na bhagavantaṃ yāci: |
He didn’t beg the Buddha: |
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. |
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: |
Then the Buddha said to Venerable Ānanda: |
“gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī”ti. |
“Go now, Ānanda, at your convenience.” |
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā bhagavato avidūre aññatarasmiṃ rukkhamūle nisīdi. |
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by. |
Atha kho māro pāpimā acirapakkante āyasmante ānande bhagavantaṃ etadavoca: |
And then, not long after Ānanda had left, Māra the Wicked said to the Buddha: |
“Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. |
“Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd. |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
Sir, you once made this statement: |
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. |
‘Wicked One, I will not become fully nirvana'd until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings; not until they practice appropriately, living in line with the teaching; not until they’ve learned their tradition, and explain, teach, assert, establish, open, analyze, and make it clear; not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’ |
Etarahi, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. |
Today you do have such monk disciples. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. |
May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd. |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
Sir, you once made this statement: |
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti … pe … |
‘Wicked One, I will not become fully nirvana'd until I have nun disciples who are competent, educated, assured, learned …’ … |
yāva me upāsakā na sāvakā bhavissanti … pe … |
‘Wicked One, I will not become fully nirvana'd until I have layman disciples who are competent, educated, assured, learned …’ … |
yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. |
‘Wicked One, I will not become fully nirvana'd until I have laywoman disciples who are competent, educated, assured, learned …’ … |
Etarahi, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. |
Today you do have such laywoman disciples. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. |
Sir, may the Blessed One now become fully nirvana'd! May the Holy One become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd. |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
Sir, you once made this statement: |
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan’ti. |
‘Wicked One, I will not become fully nirvana'd until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ |
Etarahi, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. |
Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato”ti. |
Sir, may the Blessed One now become fully nirvana'd! May the Holy One become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.” |
“Appossukko tvaṃ, pāpima, hohi. Naciraṃ tathāgatassa parinibbānaṃ bhavissati. |
“Relax, Wicked One. The final nirvana of the Realized One will be soon. |
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti. |
Three months from now the Realized One will finally be nirvana'd.” |
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. |
So at the Cāpāla tree shrine the Buddha, rememberful and aware, surrendered the life force. |
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. |
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi: |
Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration: |
“Tulamatulañca sambhavaṃ, |
“Comparing the incomparable with an extension of life, |
Bhavasaṅkhāramavassaji muni; |
the sage surrendered the life force. |
Ajjhattarato samāhito, |
Happy inside, undistractify-&-lucidifyd in samādhi, |
Abhindi kavacamivattasambhavan”ti. |
he broke his continued existence like a suit of armor.” |
Atha kho āyasmato ānandassa etadahosi: |
Then Venerable Ānanda thought: |
“mahā vatāyaṃ bhūmicālo; |
“That was a really big earthquake! |
sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. |
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! |
Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti? |
What’s the cause, what’s the reason for a great earthquake?” |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: |
“mahā vatāyaṃ, bhante, bhūmicālo; |
“Sir, that was a really big earthquake! |
sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. |
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! |
Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti? |
What’s the cause, what’s the reason for a great earthquake?” |
“Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. |
“Ānanda, there are these eight causes and reasons for a great earthquake. |
Katame aṭṭha? |
What eight? |
Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā; udakaṃ vāte patiṭṭhitaṃ; vāto ākāsaṭṭho hoti. So, ānanda, samayo yaṃ mahāvātā vāyanti; mahāvātā vāyantā udakaṃ kampenti; udakaṃ kampitaṃ pathaviṃ kampeti. |
This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. |
Ayaṃ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya. (1) |
This is the first cause and reason for a great earthquake. |
Puna caparaṃ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti. |
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble. |
Ayaṃ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya. (2) |
This is the second cause and reason for a great earthquake. |
Puna caparaṃ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. |
Furthermore, when the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s belly, rememberful and aware. Then the earth shakes and rocks and trembles. |
Ayaṃ, ānanda, tatiyo hetu, tatiyo paccayo mahato bhūmicālassa pātubhāvāya. (3) |
This is the third cause and reason for a great earthquake. |
Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. |
Furthermore, when the being intent on awakening comes out of his mother’s belly rememberful and aware, the earth shakes and rocks and trembles. |
Ayaṃ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya. (4) |
This is the fourth cause and reason for a great earthquake. |
Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. |
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles. |
Ayaṃ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya. (5) |
This is the fifth cause and reason for a great earthquake. |
Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. |
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles. |
Ayaṃ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya. (6) |
This is the sixth cause and reason for a great earthquake. |
Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. |
Furthermore, when the Realized One, rememberful and aware, surrenders the life force, the earth shakes and rocks and trembles. |
Ayaṃ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya. (7) |
This is the seventh cause and reason for a great earthquake. |
Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. |
Furthermore, when the Realized One becomes fully nirvana'd through the natural principle of nirvana, without anything left over, the earth shakes and rocks and trembles. |
Ayaṃ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. |
This is the eighth cause and reason for a great earthquake. |
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti. (8) |
These are the eight causes and reasons for a great earthquake.” |