394 |
394 |
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu paṭhamaṁ jhānaṁ bhāveti, ayaṁ vuccati, bhikkhave: |
“Bhikkhus, if a bhikkhu develops the first jhāna even for the snap of a finger, he is called, bhikkhus, a bhikkhu who dwells not without absorption, who acts on the Teacher’s message, who responds to advice, and who consumes the country’s almsfood without waste. |
‘bhikkhu arittajjhāno viharati, satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’. |
What then of those who cultivate it abundantly?” |
Ko pana vādo ye naṁ bahulīkarontī”ti. |
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395–401 |
395–401 |
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu dutiyaṁ jhānaṁ bhāveti …pe… |
“Bhikkhus, if a bhikkhu develops the second jhāna even for the snap of a finger …pe… |
tatiyaṁ jhānaṁ bhāveti …pe… |
develops the third jhāna …pe… |
catutthaṁ jhānaṁ bhāveti …pe… |
develops the fourth jhāna …pe… |
mettaṁ cetovimuttiṁ bhāveti …pe… |
develops the liberation of mind by loving-kindness …pe… |
karuṇaṁ cetovimuttiṁ bhāveti …pe… |
develops the liberation of mind by compassion …pe… |
muditaṁ cetovimuttiṁ bhāveti …pe… |
develops the liberation of mind by altruistic joy …pe… |
upekkhaṁ cetovimuttiṁ bhāveti …pe…. |
develops the liberation of mind by equanimity …pe… |
402–405 |
402–405 |
Kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ …pe… |
He dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and distress concerning the world …pe… |
vedanāsu vedanānupassī viharati … |
He dwells contemplating feelings in feelings … |
citte cittānupassī viharati … |
He dwells contemplating mind in mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
He dwells contemplating qualities in qualities, ardent, clearly comprehending, and mindful, having removed covetousness and distress concerning the world. |
406–409 |
406–409 |
Anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
He generates desire for the non-arising of unarisen evil unwholesome qualities; he makes an effort, arouses energy, exerts his mind, and strives; |
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. |
He generates desire for the abandonment of arisen evil unwholesome qualities; he makes an effort, arouses energy, exerts his mind, and strives. |
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
He generates desire for the arising of unarisen wholesome qualities; he makes an effort, arouses energy, exerts his mind, and strives; |
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. |
He generates desire for the endurance, non-confusion, increase, expansion, cultivation, and full development of arisen wholesome qualities; he makes an effort, arouses energy, exerts his mind, and strives. |
410–413 |
410–413 |
Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti … |
He develops the base for spiritual power endowed with concentration due to desire and volitional formations … |
vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti … |
He develops the base for spiritual power endowed with concentration due to energy and volitional formations … |
cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti … |
He develops the base for spiritual power endowed with concentration due to mind and volitional formations … |
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …. |
He develops the base for spiritual power endowed with concentration due to investigation and volitional formations … |
414–418 |
414–418 |
Saddhindriyaṁ bhāveti … |
He develops the faculty of faith … |
vīriyindriyaṁ bhāveti … |
He develops the faculty of energy … |
satindriyaṁ bhāveti … |
He develops the faculty of mindfulness … |
samādhindriyaṁ bhāveti … |
He develops the faculty of concentration … |
paññindriyaṁ bhāveti …. |
He develops the faculty of wisdom … |
419–423 |
419–423 |
Saddhābalaṁ bhāveti … |
He develops the power of faith … |
vīriyabalaṁ bhāveti … |
He develops the power of energy … |
satibalaṁ bhāveti … |
He develops the power of mindfulness … |
samādhibalaṁ bhāveti … |
He develops the power of concentration … |
paññābalaṁ bhāveti …. |
He develops the power of wisdom … |
424–430 |
424–430 |
Satisambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of mindfulness … |
dhammavicayasambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of investigation of qualities … |
vīriyasambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of energy … |
pītisambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of joy … |
passaddhisambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of tranquility … |
samādhisambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of concentration … |
upekkhāsambojjhaṅgaṁ bhāveti …. |
He develops the awakening factor of equanimity … |
431–438 |
431–438 |
Sammādiṭṭhiṁ bhāveti … |
He develops right view … |
sammāsaṅkappaṁ bhāveti … |
He develops right intention … |
sammāvācaṁ bhāveti … |
He develops right speech … |
sammākammantaṁ bhāveti … |
He develops right action … |
sammāājīvaṁ bhāveti … |
He develops right livelihood … |
sammāvāyāmaṁ bhāveti … |
He develops right effort … |
sammāsatiṁ bhāveti … |
He develops right mindfulness … |
sammāsamādhiṁ bhāveti …. |
He develops right concentration … |
439–446 |
439–446 |
Ajjhattaṁ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
Being a perceiver of forms internally, he sees external forms, limited, well-formed or ill-formed. |
Tāni abhibhuyya: |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
‘jānāmi passāmī’ti— |
… Being a perceiver of forms internally, he sees external forms, immeasurable, well-formed or ill-formed. |
evaṁsaññī hoti. |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
… ajjhattaṁ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
… Being a perceiver of formlessness internally, he sees external forms, limited, well-formed or ill-formed. |
Tāni abhibhuyya: |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
‘jānāmi passāmī’ti— |
… Being a perceiver of formlessness internally, he sees external forms, immeasurable, well-formed or ill-formed. |
evaṁsaññī hoti. |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
… Being a perceiver of formlessness internally, he sees external forms, blue, of blue color, with blue appearance, with blue radiance. |
Tāni abhibhuyya: |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
‘jānāmi passāmī’ti— |
… Being a perceiver of formlessness internally, he sees external forms, yellow, of yellow color, with yellow appearance, with yellow radiance. |
evaṁsaññī hoti. |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
… Being a perceiver of formlessness internally, he sees external forms, red, of red color, with red appearance, with red radiance. |
Tāni abhibhuyya: |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
‘jānāmi passāmī’ti— |
… Being a perceiver of formlessness internally, he sees external forms, white, of white color, with white appearance, with white radiance. |
evaṁsaññī hoti. |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
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Tāni abhibhuyya: |
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‘jānāmi passāmī’ti— |
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evaṁsaññī hoti. |
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… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
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Tāni abhibhuyya: |
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‘jānāmi passāmī’ti— |
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evaṁsaññī hoti. |
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… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
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Tāni abhibhuyya: |
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‘jānāmi passāmī’ti— |
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evaṁsaññī hoti. |
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… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
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Tāni abhibhuyya: |
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‘jānāmi passāmī’ti— |
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evaṁsaññī hoti. |
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447–454 |
447–454 |
Rūpī rūpāni passati … |
Being one with form, he sees forms … |
ajjhattaṁ arūpasaññī bahiddhā rūpāni passati … |
Being a perceiver of formlessness internally, he sees external forms … |
subhanteva adhimutto hoti … |
He is intent on the beautiful … |
sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati … |
With the complete overcoming of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, he enters and dwells in the sphere of infinite space, thinking: ‘Space is infinite.’ |
sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati … |
… With the complete overcoming of the sphere of infinite space, he enters and dwells in the sphere of infinite consciousness, thinking: ‘Consciousness is infinite.’ |
sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati … |
… With the complete overcoming of the sphere of infinite consciousness, he enters and dwells in the sphere of nothingness, thinking: ‘There is nothing.’ |
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati … |
… With the complete overcoming of the sphere of nothingness, he enters and dwells in the sphere of neither perception nor non-perception. |
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati …. |
… With the complete overcoming of the sphere of neither perception nor non-perception, he enters and dwells in the cessation of perception and feeling. |
455–464 |
455–464 |
Pathavikasiṇaṁ bhāveti … |
He develops the earth kasina … |
āpokasiṇaṁ bhāveti … |
He develops the water kasina … |
tejokasiṇaṁ bhāveti … |
He develops the fire kasina … |
vāyokasiṇaṁ bhāveti … |
He develops the air kasina … |
nīlakasiṇaṁ bhāveti … |
He develops the blue kasina … |
pītakasiṇaṁ bhāveti … |
He develops the yellow kasina … |
lohitakasiṇaṁ bhāveti … |
He develops the red kasina … |
odātakasiṇaṁ bhāveti … |
He develops the white kasina … |
ākāsakasiṇaṁ bhāveti … |
He develops the space kasina … |
viññāṇakasiṇaṁ bhāveti …. (…) |
He develops the consciousness kasina. (…) |
465–474 |
465–474 |
Asubhasaññaṁ bhāveti … |
He develops the perception of unattractiveness … |
maraṇasaññaṁ bhāveti … |
He develops the perception of death … |
āhāre paṭikūlasaññaṁ bhāveti … |
He develops the perception of loathsomeness in food … |
sabbaloke anabhiratisaññaṁ bhāveti … |
He develops the perception of non-delight in the entire world … |
aniccasaññaṁ bhāveti … |
He develops the perception of impermanence … |
anicce dukkhasaññaṁ bhāveti … |
He develops the perception of suffering in impermanence … |
dukkhe anattasaññaṁ bhāveti … |
He develops the perception of non-self in suffering … |
pahānasaññaṁ bhāveti … |
He develops the perception of abandoning … |
virāgasaññaṁ bhāveti … |
He develops the perception of dispassion … |
nirodhasaññaṁ bhāveti …. |
He develops the perception of cessation … |
475–484 |
475–484 |
Aniccasaññaṁ bhāveti … |
He develops the perception of impermanence … |
anattasaññaṁ bhāveti … |
He develops the perception of non-self … |
maraṇasaññaṁ bhāveti … |
He develops the perception of death … |
āhāre paṭikūlasaññaṁ bhāveti … |
He develops the perception of loathsomeness in food … |
sabbaloke anabhiratisaññaṁ bhāveti … |
He develops the perception of non-delight in the entire world … |
aṭṭhikasaññaṁ bhāveti … |
He develops the perception of bones … |
puḷavakasaññaṁ bhāveti … |
He develops the perception of worms … |
vinīlakasaññaṁ bhāveti … |
He develops the perception of being discolored … |
vicchiddakasaññaṁ bhāveti … |
He develops the perception of being eaten away … |
uddhumātakasaññaṁ bhāveti …. |
He develops the perception of being bloated … |
485–494 |
485–494 |
Buddhānussatiṁ bhāveti … |
He develops recollection of the Buddha … |
dhammānussatiṁ bhāveti … |
He develops recollection of the Dhamma … |
saṅghānussatiṁ bhāveti … |
He develops recollection of the Saṅgha … |
sīlānussatiṁ bhāveti … |
He develops recollection of virtue … |
cāgānussatiṁ bhāveti … |
He develops recollection of generosity … |
devatānussatiṁ bhāveti … |
He develops recollection of devas … |
ānāpānassatiṁ bhāveti … |
He develops mindfulness of breathing … |
maraṇassatiṁ bhāveti … |
He develops mindfulness of death … |
kāyagatāsatiṁ bhāveti … |
He develops mindfulness of the body … |
upasamānussatiṁ bhāveti …. |
He develops recollection of peace … |
495–574 |
495–574 |
Paṭhamajjhānasahagataṁ saddhindriyaṁ bhāveti … |
He develops the faculty of faith associated with the first jhāna … |
vīriyindriyaṁ bhāveti … |
He develops the faculty of energy … |
satindriyaṁ bhāveti … |
He develops the faculty of mindfulness … |
samādhindriyaṁ bhāveti … |
He develops the faculty of concentration … |
paññindriyaṁ bhāveti … |
He develops the faculty of wisdom … |
saddhābalaṁ bhāveti … |
He develops the power of faith … |
vīriyabalaṁ bhāveti … |
He develops the power of energy … |
satibalaṁ bhāveti … |
He develops the power of mindfulness … |
samādhibalaṁ bhāveti … |
He develops the power of concentration … |
paññābalaṁ bhāveti …. |
He develops the power of wisdom … |
Dutiyajjhānasahagataṁ …pe… |
He develops the faculty of faith associated with the second jhāna …pe… |
tatiyajjhānasahagataṁ …pe… |
associated with the third jhāna …pe… |
catutthajjhānasahagataṁ …pe… |
associated with the fourth jhāna …pe… |
mettāsahagataṁ …pe… |
associated with loving-kindness …pe… |
karuṇāsahagataṁ …pe… |
associated with compassion …pe… |
muditāsahagataṁ …pe… |
associated with altruistic joy …pe… |
upekkhāsahagataṁ saddhindriyaṁ bhāveti … |
associated with equanimity … |
vīriyindriyaṁ bhāveti … |
He develops the faculty of energy … |
satindriyaṁ bhāveti … |
He develops the faculty of mindfulness … |
samādhindriyaṁ bhāveti … |
He develops the faculty of concentration … |
paññindriyaṁ bhāveti … |
He develops the faculty of wisdom … |
saddhābalaṁ bhāveti … |
He develops the power of faith … |
vīriyabalaṁ bhāveti … |
He develops the power of energy … |
satibalaṁ bhāveti … |
He develops the power of mindfulness … |
samādhibalaṁ bhāveti … |
He develops the power of concentration … |
paññābalaṁ bhāveti. |
He develops the power of wisdom. |
Ayaṁ vuccati, bhikkhave: |
He is called, bhikkhus, a bhikkhu who dwells not without absorption, who acts on the Teacher’s message, who responds to advice, and who consumes the country’s almsfood without waste. |
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’. |
What then of those who cultivate it abundantly?” |
Ko pana vādo ye naṁ bahulīkarontī”ti. |
(The Other Chapter on a Finger Snap.) |
(Aparaaccharāsaṅghātavaggo.) |
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36 |
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Evaṁ me sutaṁ— |
Thus have I heard— |
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. |
Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
At that time the Venerable Sāriputta was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion. |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the Venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
Friends, bhikkhus. |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
"Friend," those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca. |
"I will teach you, friends, the person with internal fetters and the person with external fetters. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to this, pay careful attention, I will speak." |
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
"Yes, friend," those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“Katamo cāvuso, ajjhattasaṁyojano puggalo? |
"And what, friends, is the person with internal fetters? |
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here, friends, a bhikkhu is virtuous, dwelling restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, he trains by undertaking the training rules. |
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. |
He, with the breakup of the body after death, is reborn in a certain class of gods. |
So tato cuto āgāmī hoti, āgantā itthattaṁ. |
Having passed away from there, he is a returner, one who returns to this state. |
Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ. |
This is called, friends, the person with internal fetters—a returner, one who returns to this state. |
Katamo cāvuso, bahiddhāsaṁyojano puggalo? |
And what, friends, is the person with external fetters? |
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here, friends, a bhikkhu is virtuous, dwelling restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, he trains by undertaking the training rules. |
So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. |
He attains and dwells in a certain peaceful liberation of mind. |
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. |
He, with the breakup of the body after death, is reborn in a certain class of gods. |
So tato cuto anāgāmī hoti, anāgantā itthattaṁ. |
Having passed away from there, he is a non-returner, one who does not return to this state. |
Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ. |
This is called, friends, the person with external fetters—a non-returner, one who does not return to this state. |
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. |
Furthermore, friends, a bhikkhu is virtuous... he trains by undertaking the training rules. |
So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. |
He is practicing for the dispassion, disillusionment, and cessation of sensual pleasures. |
So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. |
He is practicing for the dispassion, disillusionment, and cessation of existence. |
So taṇhākkhayāya paṭipanno hoti. |
He is practicing for the destruction of craving. |
So lobhakkhayāya paṭipanno hoti. |
He is practicing for the destruction of greed. |
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. |
He, with the breakup of the body after death, is reborn in a certain class of gods. |
So tato cuto anāgāmī hoti, anāgantā itthattaṁ. |
Having passed away from there, he is a non-returner, one who does not return to this state. |
Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti. |
This is called, friends, the person with external fetters—a non-returner, one who does not return to this state." |
Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ: |
Then several deities of like mind approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, those deities said this to the Blessed One: |
“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. |
"Venerable sir, the Venerable Sāriputta in the Eastern Park, in Migāra's mother's mansion, is teaching the bhikkhus about the person with internal fetters and the person with external fetters. |
Haṭṭhā, bhante, parisā. |
The assembly is delighted, venerable sir. |
Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti. |
It would be good, venerable sir, if the Blessed One would approach the Venerable Sāriputta out of compassion." |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. |
Then the Blessed One—just as a strong man might extend his bent arm or bend his extended arm; in the same way—disappeared from Jeta's Grove and appeared in the Eastern Park, in Migāra's mother's mansion, in front of the Venerable Sāriputta. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
The Venerable Sāriputta also, having paid homage to the Blessed One, sat down to one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: |
Seated to one side, the Blessed One said this to the Venerable Sāriputta: |
“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: |
"Here, Sāriputta, several deities of like mind approached me; having approached, they paid homage to me and stood to one side. Standing to one side, Sāriputta, those deities said this to me: |
‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. |
'Venerable sir, the Venerable Sāriputta in the Eastern Park, in Migāra's mother's mansion, is teaching the bhikkhus about the person with internal fetters and the person with external fetters. |
Haṭṭhā, bhante, parisā. |
The assembly is delighted, venerable sir. |
Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti. |
It would be good, venerable sir, if the Blessed One would approach the Venerable Sāriputta out of compassion.' |
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti. |
Those deities, Sāriputta, stand ten together, twenty together, thirty together, forty together, fifty together, sixty together, in a space the size of a needle's point, and they do not obstruct one another. |
Siyā kho pana, sāriputta, evamassa: |
Now, Sāriputta, one might think: |
‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti. |
'Surely those deities have developed their minds in such a way that they can stand ten together, twenty together, thirty together, forty together, fifty together, sixty together, in a space the size of a needle's point and not obstruct one another.' |
Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. |
But it should not be seen this way, Sāriputta. |
Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti. |
Right here, Sāriputta, those deities have developed their minds in such a way that they can stand ten together... and not obstruct one another. |
Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: |
Therefore, Sāriputta, you should train thus: |
‘santindriyā bhavissāma santamānasā’ti. |
'We will be peaceful in our faculties, peaceful in mind.' |
Evañhi vo, sāriputta, sikkhitabbaṁ. |
Thus, Sāriputta, you should train. |
‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. |
When you are peaceful in your faculties, Sāriputta, peaceful in mind, your bodily action will be peaceful, your verbal action will be peaceful, your mental action will be peaceful. |
Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti. |
You will offer peaceful service to your fellow spiritual practitioners.' |
‘Evañhi vo, sāriputta, sikkhitabbaṁ. |
Thus, Sāriputta, you should train. |
Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti. |
Those wanderers of other sects did not hear this exposition of Dhamma." |
15 - AN3.15 Sacetanasutta |
15 - AN3.15 Sacetana |
Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. |
On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Bhūtapubbaṁ, bhikkhave, rājā ahosi sacetano nāma. |
“Once in the past, bhikkhus, there was a king named Sacetana. |
Atha kho, bhikkhave, rājā sacetano rathakāraṁ āmantesi: |
Then, bhikkhus, King Sacetana addressed his chariot-maker: |
‘ito me, samma rathakāra, channaṁ māsānaṁ accayena saṅgāmo bhavissati. |
‘In six months’ time from now, my good chariot-maker, there will be a battle. |
Sakkhissasi me, samma rathakāra, navaṁ cakkayugaṁ kātun’ti? |
Will you be able to make me a new pair of wheels, my good chariot-maker?’ |
‘Sakkomi, devā’ti kho, bhikkhave, rathakāro rañño sacetanassa paccassosi. |
‘I can, your majesty,’ replied the chariot-maker, bhikkhus, to King Sacetana. |
Atha kho, bhikkhave, rathakāro chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhāpesi. |
Then, bhikkhus, in six months less six days, the chariot-maker finished one wheel. |
Atha kho, bhikkhave, rājā sacetano rathakāraṁ āmantesi: |
Then, bhikkhus, King Sacetana addressed the chariot-maker: |
‘ito me, samma rathakāra, channaṁ divasānaṁ accayena saṅgāmo bhavissati, niṭṭhitaṁ navaṁ cakkayugan’ti? |
‘In six days’ time from now, my good chariot-maker, there will be a battle. Is the new pair of wheels finished?’ |
‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhitan’ti. |
‘In these six months less six days, your majesty, one wheel has been finished.’ |
‘Sakkhissasi pana me, samma rathakāra, imehi chahi divasehi dutiyaṁ cakkaṁ niṭṭhāpetun’ti? |
‘But will you be able to finish the second wheel for me in these six days, my good chariot-maker?’ |
‘Sakkomi, devā’ti kho, bhikkhave, rathakāro chahi divasehi dutiyaṁ cakkaṁ niṭṭhāpetvā navaṁ cakkayugaṁ ādāya yena rājā sacetano tenupasaṅkami; upasaṅkamitvā rājānaṁ sacetanaṁ etadavoca: |
‘I can, your majesty,’ replied the chariot-maker, bhikkhus. In six days he finished the second wheel, and taking the new pair of wheels, he approached King Sacetana; having approached, he said this to King Sacetana: |
‘idaṁ te, deva, navaṁ cakkayugaṁ niṭṭhitan’ti. |
‘Here, your majesty, is the new pair of wheels, finished.’ |
‘Yañca te idaṁ, samma rathakāra, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi yañca te idaṁ cakkaṁ chahi divasehi niṭṭhitaṁ, imesaṁ kiṁ nānākaraṇaṁ? |
‘This wheel of yours, my good chariot-maker, that was finished in six months less six days, and this wheel of yours that was finished in six days—what is the difference between them? |
Nesāhaṁ kiñci nānākaraṇaṁ passāmī’ti. |
I see no difference at all.’ |
‘Atthesaṁ, deva, nānākaraṇaṁ. |
‘There is a difference between them, your majesty. |
Passatu devo nānākaraṇan’ti. |
Let your majesty see the difference.’ |
Atha kho, bhikkhave, rathakāro yaṁ taṁ cakkaṁ chahi divasehi niṭṭhitaṁ taṁ pavattesi. |
Then, bhikkhus, the chariot-maker set in motion the wheel that was finished in six days. |
Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. |
Having been set in motion, it rolled as far as the impetus of the force carried it, then it wobbled and fell to the ground. |
Yaṁ pana taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattesi. |
But he set in motion the wheel that was finished in six months less six days. |
Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsi. |
Having been set in motion, it rolled as far as the impetus of the force carried it and then stood still, as if fixed to the axle. |
‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi divasehi niṭṭhitaṁ taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati? |
‘What, my good chariot-maker, is the reason, what is the cause, that this wheel finished in six days, having been set in motion, rolled as far as the impetus of the force carried it, then wobbled and fell to the ground? |
Ko pana, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti? |
And what, my good chariot-maker, is the reason, what is the cause, that this wheel finished in six months less six days, having been set in motion, rolled as far as the impetus of the force carried it and then stood still, as if fixed to the axle?’ |
‘Yamidaṁ, deva, cakkaṁ chahi divasehi niṭṭhitaṁ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā. |
‘Your majesty, as to the wheel that was finished in six days, its rim was crooked, faulty, and flawed; its spokes were crooked, faulty, and flawed; its hub was crooked, faulty, and flawed. |
Taṁ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. |
Because its rim, spokes, and hub were crooked, faulty, and flawed, having been set in motion, it rolled as far as the impetus of the force carried it, then wobbled and fell to the ground. |
Yaṁ pana taṁ, deva, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā. |
But, your majesty, as to the wheel that was finished in six months less six days, its rim was not crooked, not faulty, and not flawed; its spokes were not crooked, not faulty, and not flawed; its hub was not crooked, not faulty, and not flawed. |
Taṁ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti. |
Because its rim, spokes, and hub were not crooked, not faulty, and not flawed, having been set in motion, it rolled as far as the impetus of the force carried it and then stood still, as if fixed to the axle.’ |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might occur to you, bhikkhus: |
‘añño nūna tena samayena so rathakāro ahosī’ti. |
‘Surely, at that time, that chariot-maker was someone else.’ |
Na kho panetaṁ, bhikkhave, evaṁ daṭṭhabbaṁ. |
But it should not be seen like that, bhikkhus. |
Ahaṁ tena samayena so rathakāro ahosiṁ. |
I myself was that chariot-maker at that time. |
Tadāhaṁ, bhikkhave, kusalo dāruvaṅkānaṁ dārudosānaṁ dārukasāvānaṁ. |
At that time, bhikkhus, I was skilled in the crooks, faults, and flaws of wood. |
Etarahi kho panāhaṁ, bhikkhave, arahaṁ sammāsambuddho kusalo kāyavaṅkānaṁ kāyadosānaṁ kāyakasāvānaṁ, kusalo vacīvaṅkānaṁ vacīdosānaṁ vacīkasāvānaṁ, kusalo manovaṅkānaṁ manodosānaṁ manokasāvānaṁ. |
But now, bhikkhus, I am the Arahant, the Perfectly Enlightened One, skilled in the crooks, faults, and flaws of the body; skilled in the crooks, faults, and flaws of speech; skilled in the crooks, faults, and flaws of the mind. |
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṁ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṁ cakkaṁ chahi divasehi niṭṭhitaṁ. |
Any bhikkhu or bhikkhunī, bhikkhus, whose bodily crook, bodily fault, and bodily flaw are unabandoned; whose verbal crook, verbal fault, and verbal flaw are unabandoned; whose mental crook, mental fault, and mental flaw are unabandoned—they fall away from this Dhamma-discipline, bhikkhus, just like that wheel finished in six days. |
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṁ patiṭṭhitā te, bhikkhave, imasmiṁ dhammavinaye, seyyathāpi taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi. |
Any bhikkhu or bhikkhunī, bhikkhus, whose bodily crook, bodily fault, and bodily flaw are abandoned; whose verbal crook, verbal fault, and verbal flaw are abandoned; whose mental crook, mental fault, and mental flaw are abandoned—they are established in this Dhamma-discipline, bhikkhus, just like that wheel finished in six months less six days. |
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: |
Therefore, bhikkhus, you should train yourselves thus: |
‘kāyavaṅkaṁ pajahissāma kāyadosaṁ kāyakasāvaṁ, vacīvaṅkaṁ pajahissāma vacīdosaṁ vacīkasāvaṁ, manovaṅkaṁ pajahissāma manodosaṁ manokasāvan’ti. |
‘We will abandon the bodily crook, the bodily fault, and the bodily flaw; we will abandon the verbal crook, the verbal fault, and the verbal flaw; we will abandon the mental crook, the mental fault, and the mental flaw.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
This is how you should train yourselves.” |
Pañcamaṁ. |
Fifth. |
21 - AN3.21 Samiddhasutta |
21 - AN3.21 Samiddha |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodiṁsu. |
Then the Venerable Samiddha and the Venerable Mahākoṭṭhika approached the Venerable Sāriputta; having approached, they exchanged greetings with the Venerable Sāriputta. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho āyasmantaṁ samiddhaṁ āyasmā sāriputto etadavoca: |
Having exchanged pleasant and courteous greetings, they sat down to one side. As he was sitting there, the Venerable Sāriputta said this to the Venerable Samiddha: |
“Tayome, āvuso samiddha, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Samiddha, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? |
Of these three persons, friend, which one seems to you to be the more excellent and sublime?” |
“Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Sāriputta, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo saddhāvimutto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
Of these three persons, friend, this person who is liberated by faith seems to me to be the more excellent and sublime of these three persons. |
Taṁ kissa hetu? |
For what reason? |
Imassa, āvuso, puggalassa saddhindriyaṁ adhimattan”ti. |
Because, friend, the faith faculty of this person is preeminent.” |
Atha kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca: |
Then the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika: |
“tayome, āvuso koṭṭhika, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Koṭṭhika, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? |
Of these three persons, friend, which one seems to you to be the more excellent and sublime?” |
“Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Sāriputta, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo kāyasakkhī, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
Of these three persons, friend, this person who is a body-witness seems to me to be the more excellent and sublime of these three persons. |
Taṁ kissa hetu? |
For what reason? |
Imassa, āvuso, puggalassa samādhindriyaṁ adhimattan”ti. |
Because, friend, the concentration faculty of this person is preeminent.” |
Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: |
Then the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta: |
“tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Sāriputta, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? |
Of these three persons, friend, which one seems to you to be the more excellent and sublime?” |
“Tayome, āvuso koṭṭhika, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Koṭṭhika, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo diṭṭhippatto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
Of these three persons, friend, this person who is attained to view seems to me to be the more excellent and sublime of these three persons. |
Taṁ kissa hetu? |
For what reason? |
Imassa, āvuso, puggalassa paññindriyaṁ adhimattan”ti. |
Because, friend, the wisdom faculty of this person is preeminent.” |
Atha kho āyasmā sāriputto āyasmantañca samiddhaṁ āyasmantañca mahākoṭṭhikaṁ etadavoca: |
Then the Venerable Sāriputta said this to the Venerable Samiddha and the Venerable Mahākoṭṭhika: |
“byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. |
“Friends, we have all answered according to our own inspiration. |
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. |
Come, friends, let us go to the Blessed One; having approached, we will report this matter to the Blessed One. |
Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti. |
As the Blessed One explains it to us, so we will bear it in mind.” |
“Evamāvuso”ti kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko āyasmato sāriputtassa paccassosuṁ. |
“Yes, friend,” replied the Venerable Samiddha and the Venerable Mahākoṭṭhika to the Venerable Sāriputta. |
Atha kho āyasmā ca sāriputto āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Then the Venerable Sāriputta, the Venerable Samiddha, and the Venerable Mahākoṭṭhika went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā sāriputto yāvatako ahosi āyasmatā ca samiddhena āyasmatā ca mahākoṭṭhikena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. |
Sitting to one side, the Venerable Sāriputta reported to the Blessed One the entire conversation he had had with the Venerable Samiddha and the Venerable Mahākoṭṭhika. |
“Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: |
“Sāriputta, it is not easy to answer this definitively, saying: |
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti. |
‘This one among these three persons is the more excellent and sublime.’ |
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo saddhāvimutto svāssa arahattāya paṭipanno, yvāyaṁ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā. |
It is possible, Sāriputta, that the person who is liberated by faith may be practicing for arahantship, while the person who is a body-witness may be a once-returner or a non-returner, and the person who is attained to view may be a once-returner or a non-returner. |
Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: |
Sāriputta, it is not easy to answer this definitively, saying: |
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti. |
‘This one among these three persons is the more excellent and sublime.’ |
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā. |
It is possible, Sāriputta, that the person who is a body-witness may be practicing for arahantship, while the person who is liberated by faith may be a once-returner or a non-returner, and the person who is attained to view may be a once-returner or a non-returner. |
Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: |
Sāriputta, it is not easy to answer this definitively, saying: |
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti. |
‘This one among these three persons is the more excellent and sublime.’ |
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā. |
It is possible, Sāriputta, that the person who is attained to view may be practicing for arahantship, while the person who is liberated by faith may be a once-returner or a non-returner, and the person who is a body-witness may be a once-returner or a non-returner. |
Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: |
Sāriputta, it is not easy to answer this definitively, saying: |
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’”ti. |
‘This one among these three persons is the more excellent and sublime.’” |
Paṭhamaṁ. |
First. |
30 - AN3.30 Avakujjasutta |
30 - AN3.30 Overturned |
“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. |
“Bhikkhus, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo. |
The person with overturned wisdom, the person with wisdom in his lap, and the person with broad wisdom. |
Katamo ca, bhikkhave, avakujjapañño puggalo? |
And which person, bhikkhus, is the one with overturned wisdom? |
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
Here, bhikkhus, a certain person often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti; |
While sitting in that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end; |
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. |
and even after rising from that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end. |
Seyyathāpi, bhikkhave, kumbho nikujjo tatra udakaṁ āsittaṁ vivaṭṭati, no saṇṭhāti; |
Just as, bhikkhus, a pot that is overturned spills out the water poured into it and does not retain it; |
evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
so too, bhikkhus, a certain person here often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti; |
While sitting in that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end; |
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. |
and even after rising from that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end. |
Ayaṁ vuccati, bhikkhave, avakujjapañño puggalo. |
This, bhikkhus, is called the person with overturned wisdom. |
Katamo ca, bhikkhave, ucchaṅgapañño puggalo? |
And which person, bhikkhus, is the one with wisdom in his lap? |
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
Here, bhikkhus, a certain person often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; |
While sitting in that seat, he pays attention to the beginning, the middle, and the end of that talk; |
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. |
but after rising from that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end. |
Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni— |
Just as, bhikkhus, a person has various snacks in his lap— |
tilā taṇḍulā modakā badarā. |
sesame seeds, rice grains, sweets, and jujubes. |
So tamhā āsanā vuṭṭhahanto satisammosā pakireyya. |
When he rises from his seat, he scatters them through a lapse of mindfulness. |
Evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
So too, bhikkhus, a certain person here often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; |
While sitting in that seat, he pays attention to the beginning, the middle, and the end of that talk; |
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. |
but after rising from that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end. |
Ayaṁ vuccati, bhikkhave, ucchaṅgapañño puggalo. |
This, bhikkhus, is called the person with wisdom in his lap. |
Katamo ca, bhikkhave, puthupañño puggalo? |
And which person, bhikkhus, is the one with broad wisdom? |
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
Here, bhikkhus, a certain person often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; |
While sitting in that seat, he pays attention to the beginning, the middle, and the end of that talk; |
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. |
and even after rising from that seat, he pays attention to the beginning, the middle, and the end of that talk. |
Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṁ āsittaṁ saṇṭhāti no vivaṭṭati; |
Just as, bhikkhus, a pot that is upright retains the water poured into it and does not spill it out; |
evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
so too, bhikkhus, a certain person here often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; |
While sitting in that seat, he pays attention to the beginning, the middle, and the end of that talk; |
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. |
and even after rising from that seat, he pays attention to the beginning, the middle, and the end of that talk. |
Ayaṁ vuccati, bhikkhave, puthupañño puggalo. |
This, bhikkhus, is called the person with broad wisdom. |
Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasminti. |
These, bhikkhus, are the three persons who exist and are found in the world. |
Avakujjapañño puriso, |
A person of overturned wisdom, |
dummedho avicakkhaṇo; |
foolish, undiscerning; |
Abhikkhaṇampi ce hoti, |
Even if he frequently |
gantā bhikkhūna santike. |
goes to the bhikkhus’ presence. |
Ādiṁ kathāya majjhañca, |
The beginning, middle, and end of the talk, |
pariyosānañca tādiso; |
such a one is not able to grasp; |
Uggahetuṁ na sakkoti, |
for he has no wisdom. |
paññā hissa na vijjati. |
A person of lap-wisdom |
Ucchaṅgapañño puriso, |
is said to be better than this; |
seyyo etena vuccati; |
Even if he frequently |
Abhikkhaṇampi ce hoti, |
goes to the bhikkhus’ presence. |
gantā bhikkhūna santike. |
The beginning, middle, and end of the talk, |
Ādiṁ kathāya majjhañca, |
such a one, while sitting in that seat, |
pariyosānañca tādiso; |
grasps the phrasing; |
Nisinno āsane tasmiṁ, |
but having risen, he does not know it, |
uggahetvāna byañjanaṁ; |
for what was grasped is forgotten. |
Vuṭṭhito nappajānāti, |
But a person of broad wisdom |
gahitaṁ hissa mussati. |
is said to be better than these; |
Puthupañño ca puriso, |
Even if he frequently |
seyyo etehi vuccati; |
goes to the bhikkhus’ presence. |
Abhikkhaṇampi ce hoti, |
The beginning, middle, and end of the talk, |
gantā bhikkhūna santike. |
such a one, while sitting in that seat, |
Ādiṁ kathāya majjhañca, |
grasps the phrasing. |
pariyosānañca tādiso; |
He retains it, a man of superior resolve, |
Nisinno āsane tasmiṁ, |
with an untroubled mind; |
uggahetvāna byañjanaṁ. |
Practicing the Dhamma in accordance with the Dhamma, |
Dhāreti seṭṭhasaṅkappo, |
he may make an end of suffering.” |
Abyaggamānaso naro; |
Tenth. |
Dhammānudhammappaṭipanno, |
The Chapter on Persons, the third. |
Dukkhassantakaro siyā”ti. |
The summary verse for it: |
Dasamaṁ. |
Samiddha, sick, formations, |
Puggalavaggo tatiyo. |
very helpful, and with the diamond; |
Tassuddānaṁ |
To be cultivated, despised, dung-speaker, |
Samiddha gilāna saṅkhārā, |
and the blind and the overturned. |
bahukārā vajirena ca; |
|
Sevi jiguccha gūthabhāṇī, |
|
andho ca avakujjatāti. |
|
36 - AN3.36 Devadūtasutta |
36 - AN3.36 The Divine Messengers |
“Tīṇimāni, bhikkhave, devadūtāni. |
“Bhikkhus, there are these three divine messengers. |
Katamāni tīṇi? |
What three? |
Idha, bhikkhave, ekacco kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
Here, bhikkhus, a certain person engages in misconduct by body, engages in misconduct by speech, engages in misconduct by mind. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having engaged in misconduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a lower world, in hell. |
Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti: |
Then, bhikkhus, the hell-wardens, having seized him by his various arms, show him to King Yama, saying: |
‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī. |
‘Your majesty, this man did not honor his mother, did not honor his father, did not honor ascetics, did not honor brahmins, and did not honor the elders in his family. |
Imassa devo daṇḍaṁ paṇetū’ti. |
May your majesty inflict punishment on him.’ |
Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: |
Then, bhikkhus, King Yama questions, interrogates, and cross-examines him about the first divine messenger: |
‘ambho, purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti? |
‘Good man, did you not see the first divine messenger appear among human beings?’ |
So evamāha: |
He says: |
‘nāddasaṁ, bhante’ti. |
‘I did not see him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyaṇaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ vilūnaṁ khallitasiraṁ valitaṁ tilakāhatagattan’ti? |
‘Good man, did you not see among human beings a woman or a man, eighty, ninety, or a hundred years old, aged, bent like a roof-rafter, crooked, leaning on a staff, trembling as they walked, afflicted, past their youth, with broken teeth, grey-haired, with little hair or bald, wrinkled, with limbs all blotchy?’ |
So evamāha: |
He says: |
‘addasaṁ, bhante’ti. |
‘I saw him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi— |
‘Good man, did it not occur to you, an intelligent and mature person: |
ahampi khomhi jarādhammo jaraṁ anatīto, handāhaṁ kalyāṇaṁ karomi, kāyena vācāya manasā’ti? |
“I too am subject to old age, I have not gone beyond old age. Come, let me do good by body, speech, and mind”?’ |
So evamāha: |
He says: |
‘nāsakkhissaṁ, bhante. Pamādassaṁ, bhante’ti. |
‘I was not able, venerable sir. I was negligent, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. |
‘Good man, through negligence you did not do good by body, speech, and mind. |
Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. |
Surely, good man, they will do to you according to your negligence. |
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ; |
But this evil kamma of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by your friends and colleagues, not done by your relatives and kin, not done by deities, not done by ascetics and brahmins; |
atha kho tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. |
rather, this evil kamma was done by you alone, and you alone will experience its result.’ |
Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: |
Then, bhikkhus, King Yama, having questioned, interrogated, and cross-examined him about the first divine messenger, questions, interrogates, and cross-examines him about the second divine messenger: |
‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti? |
‘Good man, did you not see the second divine messenger appear among human beings?’ |
So evamāha: |
He says: |
‘nāddasaṁ, bhante’ti. |
‘I did not see him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānan’ti? |
‘Good man, did you not see among human beings a woman or a man, sick, afflicted, gravely ill, lying fouled in their own urine and excrement, being lifted up by some and laid down by others?’ |
So evamāha: |
He says: |
‘addasaṁ, bhante’ti. |
‘I saw him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi: |
‘Good man, did it not occur to you, an intelligent and mature person: |
“ahampi khomhi byādhidhammo byādhiṁ anatīto, handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā”’ti? |
“I too am subject to illness, I have not gone beyond illness. Come, let me do good by body, speech, and mind”?’ |
So evamāha: |
He says: |
‘nāsakkhissaṁ, bhante. Pamādassaṁ, bhante’ti. |
‘I was not able, venerable sir. I was negligent, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. |
‘Good man, through negligence you did not do good by body, speech, and mind. |
Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. |
Surely, good man, they will do to you according to your negligence. |
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ; |
But this evil kamma of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by your friends and colleagues, not done by your relatives and kin, not done by deities, not done by ascetics and brahmins; |
atha kho tayāvetaṁ pāpakammaṁ kataṁ. Tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. |
rather, this evil kamma was done by you alone. You alone will experience its result.’ |
Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: |
Then, bhikkhus, King Yama, having questioned, interrogated, and cross-examined him about the second divine messenger, questions, interrogates, and cross-examines him about the third divine messenger: |
‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti? |
‘Good man, did you not see the third divine messenger appear among human beings?’ |
So evamāha: |
He says: |
‘nāddasaṁ, bhante’ti. |
‘I did not see him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātan’ti? |
‘Good man, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’ |
So evamāha: |
He says: |
‘addasaṁ, bhante’ti. |
‘I saw him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— |
‘Good man, did it not occur to you, an intelligent and mature person: |
ahampi khomhi maraṇadhammo maraṇaṁ anatīto, handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? |
“I too am subject to death, I have not gone beyond death. Come, let me do good by body, speech, and mind”?’ |
So evamāha: |
He says: |
‘nāsakkhissaṁ, bhante. Pamādassaṁ, bhante’ti. |
‘I was not able, venerable sir. I was negligent, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. |
‘Good man, through negligence you did not do good by body, speech, and mind. |
Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. |
Surely, good man, they will do to you according to your negligence. |
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ; |
But this evil kamma of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by your friends and colleagues, not done by your relatives and kin, not done by deities, not done by ascetics and brahmins; |
atha kho tayāvetaṁ pāpakammaṁ kataṁ. Tvaññevetassa vipākaṁ paṭisaṁvedissasī’”ti. |
rather, this evil kamma was done by you alone. You alone will experience its result.’” |
Tamenaṁ, bhikkhave, yamo rājā tatiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. |
Then, bhikkhus, King Yama, having questioned, interrogated, and cross-examined him about the third divine messenger, becomes silent. |
Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kāraṇaṁ karonti. |
Then, bhikkhus, the hell-wardens inflict upon him the torture called the five-fold binding. |
Tattaṁ ayokhilaṁ hatthe gamenti. Tattaṁ ayokhilaṁ dutiyasmiṁ hatthe gamenti. Tattaṁ ayokhilaṁ pāde gamenti. Tattaṁ ayokhilaṁ dutiyasmiṁ pāde gamenti. Tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti. |
They drive a hot iron stake through one hand. They drive a hot iron stake through the other hand. They drive a hot iron stake through one foot. They drive a hot iron stake through the other foot. They drive a hot iron stake through the middle of his chest. |
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
He there feels painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted. |
Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kudhārīhi tacchanti. |
Then, bhikkhus, the hell-wardens, having laid him down, chop him with axes. |
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
He there feels painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted. |
Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti …pe… |
Then, bhikkhus, the hell-wardens, having held him feet up and head down, chop him with adzes …and so on… |
tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi …pe… |
Then, bhikkhus, the hell-wardens harness him to a chariot and drive him back and forth on ground that is blazing, aflame, and radiant …and so on… |
tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe… |
Then, bhikkhus, the hell-wardens make him ascend and descend a great mountain of burning coals, blazing, aflame, and radiant …and so on… |
tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. (…) |
Then, bhikkhus, the hell-wardens, having held him feet up and head down, plunge him into a hot iron cauldron, blazing, aflame, and radiant. (…) |
So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. |
There he boils in a swirl of foam, and he is swept now up, now down, and now across. |
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
He there feels painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted. |
Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti. |
Then, bhikkhus, the hell-wardens throw him into the great hell. |
So kho pana, bhikkhave, mahānirayo— |
And that great hell, bhikkhus— |
Catukkaṇṇo catudvāro, |
Four-cornered and with four gates, |
vibhatto bhāgaso mito; |
divided and measured into parts; |
Ayopākārapariyanto, |
With a wall of iron, all around, |
ayasā paṭikujjito. |
covered over with an iron roof. |
Tassa ayomayā bhūmi, |
Its floor is made of iron, |
Jalitā tejasā yutā; |
blazing with fire; |
Samantā yojanasataṁ, |
A hundred yojanas all around, |
Pharitvā tiṭṭhati sabbadāti. |
it stands pervading everything. |
Bhūtapubbaṁ, bhikkhave, yamassa rañño etadahosi: |
Once in the past, bhikkhus, it occurred to King Yama: |
‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. |
‘Those who, it seems, do evil deeds in the world are subjected to such various tortures. |
Aho vatāhaṁ manussattaṁ labheyyaṁ, tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho, tañcāhaṁ bhagavantaṁ payirupāseyyaṁ. |
Oh, that I might attain the human state, and that a Tathāgata might arise in the world, an Arahant, a Perfectly Enlightened One, and that I might attend on that Blessed One. |
So ca me bhagavā dhammaṁ deseyya, tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti. |
And that the Blessed One might teach me the Dhamma, and that I might understand the Dhamma of that Blessed One.’ |
Taṁ kho panāhaṁ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṁ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmīti. |
This, bhikkhus, I do not say having heard it from another ascetic or brahmin, but rather, bhikkhus, what was known by myself, seen by myself, and understood by myself, that is what I say. |
Coditā devadūtehi, |
Warned by the divine messengers, |
ye pamajjanti māṇavā; |
those mortals who are negligent; |
Te dīgharattaṁ socanti, |
They grieve for a long time, |
hīnakāyūpagā narā. |
the men who have gone to an inferior body. |
Ye ca kho devadūtehi, |
But those good and true people here, |
santo sappurisā idha; |
when warned by the divine messengers; |
Coditā nappamajjanti, |
Are never negligent |
ariyadhamme kudācanaṁ. |
in the noble Dhamma. |
Upādāne bhayaṁ disvā, |
Seeing fear in grasping, |
jātimaraṇasambhave; |
in the source of birth and death; |
Anupādā vimuccanti, |
They are liberated without grasping, |
jātimaraṇasaṅkhaye. |
in the destruction of birth and death. |
Te appamattā sukhino, |
They, diligent and happy, |
diṭṭhadhammābhinibbutā; |
quenched in this very life; |
Sabbaverabhayātītā, |
Having passed beyond all enmity and fear, |
sabbadukkhaṁ upaccagun”ti. |
they have overcome all suffering.” |
Chaṭṭhaṁ. |
Sixth. |
39 - AN3.39 Sukhumālasutta |
39 - AN3.39 Delicate |
“Sukhumālo ahaṁ, bhikkhave, paramasukhumālo accantasukhumālo. |
“I was delicate, bhikkhus, supremely delicate, exceedingly delicate. |
Mama sudaṁ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti. |
In my father’s residence, bhikkhus, lotus ponds were made for me. |
Ekattha sudaṁ, bhikkhave, uppalaṁ vappati, ekattha padumaṁ, ekattha puṇḍarīkaṁ, yāvadeva mamatthāya. |
In one, blue lotuses were planted, in another, red lotuses, and in another, white lotuses, all for my sake. |
Na kho panassāhaṁ, bhikkhave, akāsikaṁ candanaṁ dhāremi. Kāsikaṁ, bhikkhave, su me taṁ veṭhanaṁ hoti, kāsikā kañcukā, kāsikaṁ nivāsanaṁ, kāsiko uttarāsaṅgo. |
And, bhikkhus, I used no sandalwood that was not from Kasi. My turban, bhikkhus, was of Kasi silk, my tunic was of Kasi silk, my lower garment was of Kasi silk, my upper robe was of Kasi silk. |
Rattindivaṁ kho pana me su taṁ, bhikkhave, setacchattaṁ dhārīyati: |
Day and night, bhikkhus, a white parasol was held over me, thinking: |
‘mā naṁ phusi sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā’ti. |
‘Let neither cold nor heat, nor grass nor dust nor dew touch him.’ |
Tassa mayhaṁ, bhikkhave, tayo pāsādā ahesuṁ—eko hemantiko, eko gimhiko, eko vassiko. |
I had three mansions, bhikkhus—one for the winter, one for the summer, and one for the rainy season. |
So kho ahaṁ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi. |
And I, bhikkhus, in the mansion for the rainy season, during the four months of the rains, being entertained by female musicians, did not come down from the upper floor of the mansion. |
Yathā kho pana, bhikkhave, aññesaṁ nivesane dāsakammakaraporisassa kaṇājakaṁ bhojanaṁ dīyati bilaṅgadutiyaṁ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṁsodano dīyati. |
Just as, bhikkhus, in the houses of others, a meal of broken rice with sour gruel is given to the servants and workers, so too in my father's house, a meal of fine rice and meat was given to the servants and workers. |
Tassa mayhaṁ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi: |
To me, bhikkhus, who was endowed with such prosperity and such delicacy, this thought occurred: |
‘assutavā kho puthujjano attanā jarādhammo samāno jaraṁ anatīto paraṁ jiṇṇaṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā, ahampi khomhi jarādhammo jaraṁ anatīto. |
‘An untaught ordinary person, being himself subject to old age, not having gone beyond old age, when he sees another who is old, is troubled, ashamed, and disgusted, forgetting his own situation. I too am subject to old age, not having gone beyond old age. |
Ahañceva kho pana jarādhammo samāno jaraṁ anatīto paraṁ jiṇṇaṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ na metaṁ assa patirūpan’ti. |
If I, being subject to old age, not having gone beyond old age, should be troubled, ashamed, and disgusted when I see another who is old, that would not be proper for me.’ |
Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi. |
As I reflected thus, bhikkhus, the intoxication of youth in youth was completely abandoned. |
Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṁ anatīto paraṁ byādhitaṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā: |
‘An untaught ordinary person, being himself subject to illness, not having gone beyond illness, when he sees another who is ill, is troubled, ashamed, and disgusted, forgetting his own situation: |
‘ahampi khomhi byādhidhammo byādhiṁ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṁ anatīto paraṁ byādhikaṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ, na metaṁ assa patirūpan’ti. |
“I too am subject to illness, not having gone beyond illness. If I, being subject to illness, not having gone beyond illness, should be troubled, ashamed, and disgusted when I see another who is ill, that would not be proper for me.”’ |
Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi. |
As I reflected thus, bhikkhus, the intoxication of health in health was completely abandoned. |
Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṁ anatīto paraṁ mataṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā: |
‘An untaught ordinary person, being himself subject to death, not having gone beyond death, when he sees another who is dead, is troubled, ashamed, and disgusted, forgetting his own situation: |
‘ahampi khomhi maraṇadhammo, maraṇaṁ anatīto, ahaṁ ceva kho pana maraṇadhammo samāno maraṇaṁ anatīto paraṁ mataṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ, na metaṁ assa patirūpan’ti. |
“I too am subject to death, not having gone beyond death. If I, being subject to death, not having gone beyond death, should be troubled, ashamed, and disgusted when I see another who is dead, that would not be proper for me.”’ |
Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyīti. |
As I reflected thus, bhikkhus, the intoxication of life in life was completely abandoned. |
Tayome, bhikkhave, madā. |
These, bhikkhus, are the three intoxications. |
Katame tayo? |
What three? |
Yobbanamado, ārogyamado, jīvitamado. |
The intoxication of youth, the intoxication of health, and the intoxication of life. |
Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
Intoxicated with the intoxication of youth, bhikkhus, an untaught ordinary person engages in misconduct by body, engages in misconduct by speech, engages in misconduct by mind. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having engaged in misconduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a lower world, in hell. |
Ārogyamadamatto vā, bhikkhave, assutavā puthujjano …pe… |
Intoxicated with the intoxication of health, bhikkhus, an untaught ordinary person …and so on… |
jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
Intoxicated with the intoxication of life, bhikkhus, an untaught ordinary person engages in misconduct by body, engages in misconduct by speech, engages in misconduct by mind. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having engaged in misconduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a lower world, in hell. |
Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṁ paccakkhāya hīnāyāvattati. |
Intoxicated with the intoxication of youth, bhikkhus, a bhikkhu, having given up the training, reverts to the lower life. |
Ārogyamadamatto vā, bhikkhave, bhikkhu …pe… |
Intoxicated with the intoxication of health, bhikkhus, a bhikkhu …and so on… |
jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṁ paccakkhāya hīnāyāvattatīti. |
Intoxicated with the intoxication of life, bhikkhus, a bhikkhu, having given up the training, reverts to the lower life. |
Byādhidhammā jarādhammā, |
Subject to illness, subject to old age, |
atho maraṇadhammino; |
and also subject to death; |
Yathādhammā tathāsantā, |
As their nature is, so they are, |
jigucchanti puthujjanā. |
ordinary people are disgusted. |
Ahañce taṁ jiguccheyyaṁ, |
If I were to be disgusted |
evaṁdhammesu pāṇisu; |
by beings who have such a nature; |
Na metaṁ patirūpassa, |
That would not be proper for me, |
mama evaṁ vihārino. |
living as I do. |
Sohaṁ evaṁ viharanto, |
Living thus, I, |
ñatvā dhammaṁ nirūpadhiṁ; |
having known the Dhamma without acquisitions; |
Ārogye yobbanasmiñca, |
The intoxications of health, of youth, |
jīvitasmiñca ye madā. |
and of life. |
Sabbe made abhibhosmi, |
I have overcome all intoxications, |
Nekkhamme daṭṭhu khemataṁ; |
seeing safety in renunciation; |
Tassa me ahu ussāho, |
For me, there arose zeal, |
Nibbānaṁ abhipassato. |
as I gazed upon Nibbāna. |
Nāhaṁ bhabbo etarahi, |
I am now unable |
Kāmāni paṭisevituṁ; |
to indulge in sensual pleasures; |
Anivatti bhavissāmi, |
I will not turn back, |
Brahmacariyaparāyaṇo”ti. |
devoted to the holy life.” |
Navamaṁ. |
Ninth. |
40 - AN3.40 Ādhipateyyasutta |
40 - AN3.40 Sovereignty |
“Tīṇimāni, bhikkhave, ādhipateyyāni. |
“Bhikkhus, there are these three sovereignties. |
Katamāni tīṇi? |
What three? |
Attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ. |
Self-sovereignty, world-sovereignty, and Dhamma-sovereignty. |
Katamañca, bhikkhave, attādhipateyyaṁ? |
And what, bhikkhus, is self-sovereignty? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
Here, bhikkhus, a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: |
‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. |
‘It was not for the sake of robes that I went forth from the home life into homelessness. |
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. |
Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of being did I go forth from the home life into homelessness. |
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. |
Rather, I am immersed in birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; immersed in suffering, beset by suffering. |
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. |
Perhaps an end of this whole mass of suffering might be discerned. |
Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṁ pabbajito tādisake vā kāme pariyeseyyaṁ tato vā pāpiṭṭhatare, na metaṁ patirūpan’ti. |
If I, having gone forth and left behind such sensual pleasures, were to seek for such sensual pleasures or for something even worse, that would not be proper for me.’ |
So iti paṭisañcikkhati: |
He reflects thus: |
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. |
‘My energy will be aroused and unflagging, my mindfulness will be established and not forgotten, my body will be tranquil and undisturbed, my mind will be concentrated and one-pointed.’ |
So attānaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. |
Making himself the sovereign, he abandons what is unwholesome, develops what is wholesome, abandons what is blameworthy, develops what is blameless, and keeps himself pure. |
Idaṁ vuccati, bhikkhave, attādhipateyyaṁ. |
This, bhikkhus, is called self-sovereignty. |
Katamañca, bhikkhave, lokādhipateyyaṁ? |
And what, bhikkhus, is world-sovereignty? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
Here, bhikkhus, a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: |
‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. |
‘It was not for the sake of robes that I went forth from the home life into homelessness. |
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. |
Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of being did I go forth from the home life into homelessness. |
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. |
Rather, I am immersed in birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; immersed in suffering, beset by suffering. |
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
Perhaps an end of this whole mass of suffering might be discerned.’ |
Ahañceva kho pana evaṁ pabbajito samāno kāmavitakkaṁ vā vitakkeyyaṁ, byāpādavitakkaṁ vā vitakkeyyaṁ, vihiṁsāvitakkaṁ vā vitakkeyyaṁ, mahā kho panāyaṁ lokasannivāso. |
‘If I, having gone forth thus, were to think a sensual thought, or a thought of ill will, or a thought of cruelty, this world-system is vast. |
Mahantasmiṁ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. |
And in this vast world-system, there are ascetics and brahmins who are powerful, with the divine eye, who know the minds of others. |
Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ pajānanti. |
They see even from afar, and though near they are not seen, and they know the minds of others with their own minds. |
Tepi maṁ evaṁ jāneyyuṁ: |
They would know me thus: |
‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. |
“Look, friends, at this clansman who, having gone forth in faith from the home life into homelessness, dwells entangled with evil, unwholesome states.”’ |
devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. |
‘There are also devas who are powerful, with the divine eye, who know the minds of others. |
Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ jānanti. |
They see even from afar, and though near they are not seen, and they know the minds of others with their minds. |
Tāpi maṁ evaṁ jāneyyuṁ: |
They too would know me thus: |
‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. |
“Look, friends, at this clansman who, having gone forth in faith from the home life into homelessness, dwells entangled with evil, unwholesome states.”’ |
So iti paṭisañcikkhati: |
He reflects thus: |
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. |
‘My energy will be aroused and unflagging, my mindfulness will be established and not forgotten, my body will be tranquil and undisturbed, my mind will be concentrated and one-pointed.’ |
So lokaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. |
Making the world the sovereign, he abandons what is unwholesome, develops what is wholesome, abandons what is blameworthy, develops what is blameless, and keeps himself pure. |
Idaṁ vuccati, bhikkhave, lokādhipateyyaṁ. |
This, bhikkhus, is called world-sovereignty. |
Katamañca, bhikkhave, dhammādhipateyyaṁ? |
And what, bhikkhus, is Dhamma-sovereignty? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
Here, bhikkhus, a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: |
‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. |
‘It was not for the sake of robes that I went forth from the home life into homelessness. |
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. |
Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of being did I go forth from the home life into homelessness. |
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. |
Rather, I am immersed in birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; immersed in suffering, beset by suffering. |
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. |
Perhaps an end of this whole mass of suffering might be discerned. |
Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. |
The Dhamma is well-proclaimed by the Blessed One: visible here and now, timeless, inviting one to come and see, leading onwards, to be experienced by the wise for themselves. |
Santi kho pana me sabrahmacārī jānaṁ passaṁ viharanti. |
There are my companions in the holy life who dwell knowing and seeing. |
Ahañceva kho pana evaṁ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṁ pamatto, na metaṁ assa patirūpan’ti. |
If I, having gone forth in such a well-proclaimed Dhamma-Vinaya, were to dwell lazy and negligent, that would not be proper for me.’ |
So iti paṭisañcikkhati: |
He reflects thus: |
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. |
‘My energy will be aroused and unflagging, my mindfulness will be established and not forgotten, my body will be tranquil and undisturbed, my mind will be concentrated and one-pointed.’ |
So dhammaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. |
Making the Dhamma the sovereign, he abandons what is unwholesome, develops what is wholesome, abandons what is blameworthy, develops what is blameless, and keeps himself pure. |
Idaṁ vuccati, bhikkhave, dhammādhipateyyaṁ. |
This, bhikkhus, is called Dhamma-sovereignty. |
Imāni kho, bhikkhave, tīṇi ādhipateyyānīti. |
These, bhikkhus, are the three sovereignties. |
Natthi loke raho nāma, |
There is no secret place in the world, |
pāpakammaṁ pakubbato; |
for one who does an evil deed; |
Attā te purisa jānāti, |
Your own self, man, knows |
saccaṁ vā yadi vā musā. |
whether it is true or false. |
Kalyāṇaṁ vata bho sakkhi, |
You indeed hold your self in contempt, |
attānaṁ atimaññasi; |
O good witness; |
Yo santaṁ attani pāpaṁ, |
You who conceal within yourself |
attānaṁ parigūhasi. |
the evil in yourself. |
Passanti devā ca tathāgatā ca, |
Both the devas and the Tathāgatas see |
Lokasmiṁ bālaṁ visamaṁ carantaṁ; |
the fool in the world behaving perversely; |
Tasmā hi attādhipateyyako ca, |
Therefore, one who is self-sovereign, |
Lokādhipo ca nipako ca jhāyī; |
world-sovereign, astute, and a jhāyin; |
Dhammādhipo ca anudhammacārī, |
Dhamma-sovereign and following the Dhamma, |
Na hīyati saccaparakkamo muni. |
a sage of true endeavor does not decline. |
Pasayha māraṁ abhibhuyya antakaṁ, |
Having subdued Māra, having conquered the Ender, |
Yo ca phusī jātikkhayaṁ padhānavā; |
he who, striving, has touched the destruction of birth; |
So tādiso lokavidū sumedho, |
Such a one, a world-knower, of good wisdom, |
Sabbesu dhammesu atammayo munī”ti. |
is a sage untroubled by any states.” |
Dasamaṁ. |
Tenth. |
Devadūtavaggo catuttho. |
The Chapter on the Divine Messengers, the Fourth. |
Tassuddānaṁ |
The summary verse for it: |
Brahma ānanda sāriputto, |
Brahmā, Ānanda, Sāriputta, |
Nidānaṁ hatthakena ca; |
Sources, and with Hatthaka; |
Dūtā duve ca rājāno, |
Messengers, two on the Kings, |
Sukhumālādhipateyyena cāti. |
Delicate, and with Sovereignty. |
58 - AN3.58 Tikaṇṇasutta |
58 - AN3.58 Tikaṇṇa |
Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe… |
Then the brahmin Tikaṇṇa approached the Blessed One; having approached, he exchanged greetings with the Blessed One …pe… |
ekamantaṁ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṁ sudaṁ brāhmaṇānaṁ vaṇṇaṁ bhāsati: |
sitting to one side, the brahmin Tikaṇṇa praised the brahmins who possessed the threefold knowledge in the presence of the Blessed One: |
“evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā”ti. |
“Such are the brahmins with the threefold knowledge, such are the brahmins with the threefold knowledge.” |
“Yathā kathaṁ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti? |
“But in what way, brahmin, do the brahmins designate a brahmin as a possessor of the threefold knowledge?” |
“Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. |
“Here, Master Gotama, a brahmin is well-born on both sides, from his mother’s side and his father’s side, of pure descent for seven generations of ancestors, not reproached, not disparaged in regard to birth; he is a student, a master of the mantras, a master of the three Vedas with their glossaries, rituals, phonology, and etymology, and the histories as a fifth; he is a master of the phrases and the grammar, accomplished in cosmology and the marks of a great man. |
Evaṁ kho, bho gotama, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti. |
This is how, Master Gotama, brahmins designate a brahmin as a possessor of the threefold knowledge.” |
“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. |
“Differently, brahmin, do brahmins designate a brahmin as a possessor of the threefold knowledge, and differently in the discipline of the noble one is one a possessor of the threefold knowledge.” |
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti? |
“But in what way, Master Gotama, is one a possessor of the threefold knowledge in the discipline of the noble one? |
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti. |
It would be good if the worthy Gotama would teach me the Dhamma in such a way that one is a possessor of the threefold knowledge in the discipline of the noble one.” |
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
“Then, brahmin, listen, pay close attention; I will speak.” |
“Evaṁ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. |
“Yes, master,” the brahmin Tikaṇṇa replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
“Here, brahmin, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
With the stilling of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. |
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and he experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘He is equanimous, mindful, a happy dweller.’ |
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
When his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: ‘There I was so-named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such was my lifespan; passing away from there, I was reborn there. There too I was so-named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such was my lifespan; passing away from there, I was reborn here.’ Thus he recollects his manifold past lives in their modes and details. |
Ayamassa paṭhamā vijjā adhigatā hoti; |
This is the first true knowledge attained by him; |
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. |
ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as happens in one who is ardent, diligent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
When his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. |
With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate; he understands how beings fare according to their kamma: ‘These worthy beings who were endowed with bad conduct of body…pe… with bad conduct of mind, who reviled the noble ones, held wrong view, and undertook action based on wrong view, with the breakup of the body, after death, have been reborn in a state of loss, a bad destination, a lower world, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. |
Ayamassa dutiyā vijjā adhigatā hoti; |
This is the second true knowledge attained by him; |
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. |
ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as happens in one who is ardent, diligent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
When his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; |
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the path leading to the cessation of suffering’; |
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
he understands as it really is: ‘These are the taints’; he understands as it really is: ‘This is the origin of the taints’; he understands as it really is: ‘This is the cessation of the taints’; he understands as it really is: ‘This is the path leading to the cessation of the taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; |
Knowing and seeing thus, his mind is liberated from the taint of sensuality, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance; |
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayamassa tatiyā vijjā adhigatā hoti; |
This is the third true knowledge attained by him; |
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharatoti. |
ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as happens in one who is ardent, diligent, and resolute. |
Anuccāvacasīlassa, |
Of unwavering virtue, |
nipakassa ca jhāyino; |
prudent and a jhana-attainer; |
Cittaṁ yassa vasībhūtaṁ, |
Whose mind is under control, |
ekaggaṁ susamāhitaṁ. |
one-pointed, well-concentrated. |
Taṁ ve tamonudaṁ dhīraṁ, |
He is called the darkness-dispelling steadfast one, |
tevijjaṁ maccuhāyinaṁ; |
the threefold-knowledge possessor, the conqueror of death; |
Hitaṁ devamanussānaṁ, |
The benefactor of devas and humans, |
āhu sabbappahāyinaṁ. |
the one who has abandoned all. |
Tīhi vijjāhi sampannaṁ, |
Endowed with the three knowledges, |
asammūḷhavihārinaṁ; |
dwelling without delusion; |
Buddhaṁ antimadehinaṁ, |
The Buddha in his final body, |
taṁ namassanti gotamaṁ. |
they pay homage to that Gotama. |
Pubbenivāsaṁ yo vedī, |
He who knows his past lives, |
saggāpāyañca passati; |
and sees heaven and the plane of misery; |
Atho jātikkhayaṁ patto, |
And has reached the destruction of birth, |
abhiññāvosito muni. |
a sage accomplished in direct knowledge. |
Etāhi tīhi vijjāhi, |
By these three knowledges, |
tevijjo hoti brāhmaṇo; |
a brahmin is one with threefold knowledge; |
Tamahaṁ vadāmi tevijjaṁ, |
I call him a possessor of the threefold knowledge, |
nāññaṁ lapitalāpananti. |
not another who mutters and prattles. |
Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. |
In this way, brahmin, in the discipline of the noble one is one a possessor of the threefold knowledge.” |
“Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. |
“It is different, Master Gotama, how brahmins have a possessor of the threefold knowledge, and how in the discipline of the noble one one is a possessor of the threefold knowledge. |
Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ. |
And this possessor of the threefold knowledge of the brahmins, Master Gotama, is not worth a sixteenth part of the possessor of the threefold knowledge in the discipline of the noble one. |
Abhikkantaṁ, bho gotama …pe… |
Excellent, Master Gotama! …pe… |
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the worthy Gotama remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Aṭṭhamaṁ. |
Eighth. |
60 - AN3.60 Saṅgāravasutta |
60 - AN3.60 Saṅgāravasutta |
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: |
Having exchanged courteous and memorable greetings, he sat down to one side. Sitting to one side, the brahmin Saṅgārava said this to the Blessed One: |
“mayamassu, bho gotama, brāhmaṇā nāma. |
“We, Master Gotama, are brahmins by name. |
Yaññaṁ yajāmapi yajāpemapi. |
We perform sacrifices and we have others perform sacrifices. |
Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ. |
There, Master Gotama, whoever performs a sacrifice and whoever has it performed, all of them are practicing a meritorious path involving many bodies, that is, on account of the sacrifice. |
Yo panāyaṁ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṁ pabbajito ekamattānaṁ dameti, ekamattānaṁ sameti, ekamattānaṁ parinibbāpeti, evamassāyaṁ ekasārīrikaṁ puññappaṭipadaṁ paṭipanno hoti, yadidaṁ pabbajjādhikaraṇan”ti. |
But whoever, Master Gotama, having gone forth from this or that family from the home life into homelessness, tames a single self, calms a single self, brings a single self to final Nibbāna, thus this one is practicing a meritorious path involving a single body, that is, on account of going forth.” |
“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. |
“Then, brahmin, I will ask you a question in return. As it pleases you, so you may answer it. |
Taṁ kiṁ maññasi, brāhmaṇa, |
What do you think, brahmin? |
idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here a Tathāgata arises in the world, an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, well-gone, a knower of the world, an unsurpassed guide for persons to be tamed, a teacher of gods and humans, a Buddha, a Blessed One. |
So evamāha: |
He says thus: |
‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi; |
‘Come, this is the path, this is the practice, having practiced which I, having realized for myself with direct knowledge the unsurpassed culmination of the holy life, make it known; |
etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
come, you too practice in such a way, and having practiced you too, having realized for yourselves with direct knowledge the unsurpassed culmination of the holy life, will enter upon it and dwell in it.’ |
Iti ayañceva satthā dhammaṁ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni. |
Thus this teacher teaches the Dhamma, and others practice for that purpose, and these become many hundreds, many thousands, many hundreds of thousands. |
Taṁ kiṁ maññasi, brāhmaṇa, |
What do you think, brahmin, |
iccāyaṁ evaṁ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṁ pabbajjādhikaraṇan”ti? |
in this case, is this a meritorious path involving a single body or a meritorious path involving many bodies, that is, on account of going forth?” |
“Iccāyampi, bho gotama, evaṁ sante anekasārīrikā puññappaṭipadā hoti, yadidaṁ pabbajjādhikaraṇan”ti. |
“In this case, Master Gotama, this being so, it is a meritorious path involving many bodies, that is, on account of going forth.” |
Evaṁ vutte, āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: |
When this was said, the venerable Ānanda said this to the brahmin Saṅgārava: |
“imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā”ti? |
“Of these two paths, brahmin, which path commends itself to you as being less difficult and less troublesome, and more fruitful and more beneficial?” |
Evaṁ vutte, saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: |
When this was said, the brahmin Saṅgārava said this to the venerable Ānanda: |
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. |
“Just as the worthy Gotama and the worthy Ānanda. |
Ete me pujjā, ete me pāsaṁsā”ti. |
These I praise, these I commend.” |
Dutiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: |
For a second time, the venerable Ānanda said this to the brahmin Saṅgārava: |
“na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: |
“I am not asking you this, brahmin: |
‘ke vā te pujjā ke vā te pāsaṁsā’ti? |
‘Whom do you praise, or whom do you commend?’ |
Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: |
I am asking you this, brahmin: |
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti? |
‘Of these two paths, brahmin, which path commends itself to you as being less difficult and less troublesome, and more fruitful and more beneficial?’” |
Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: |
For a second time, the brahmin Saṅgārava said this to the venerable Ānanda: |
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. |
“Just as the worthy Gotama and the worthy Ānanda. |
Ete me pujjā, ete me pāsaṁsā”ti. |
These I praise, these I commend.” |
Tatiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: |
For a third time, the venerable Ānanda said this to the brahmin Saṅgārava: |
“na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: |
“I am not asking you this, brahmin: |
‘ke vā te pujjā ke vā te pāsaṁsā’ti? |
‘Whom do you praise, or whom do you commend?’ |
Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: |
I am asking you this, brahmin: |
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti? |
‘Of these two paths, brahmin, which path commends itself to you as being less difficult and less troublesome, and more fruitful and more beneficial?’” |
Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: |
For a third time, the brahmin Saṅgārava said this to the venerable Ānanda: |
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. |
“Just as the worthy Gotama and the worthy Ānanda. |
Ete me pujjā, ete me pāsaṁsā”ti. |
These I praise, these I commend.” |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṁ pañhaṁ puṭṭho saṁsādeti no vissajjeti. |
“Even up to the third time the brahmin Saṅgārava, when asked a question in accordance with the Dhamma by Ānanda, evades it and does not answer. |
Yannūnāhaṁ parimoceyyan”ti. |
What if I were to release him?” |
Atha kho bhagavā saṅgāravaṁ brāhmaṇaṁ etadavoca: |
Then the Blessed One said this to the brahmin Saṅgārava: |
“kā nvajja, brāhmaṇa, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti? |
“What now, brahmin, was the topic of conversation that arose among the royal officials sitting together and assembled in the royal palace today?” |
“Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādi: |
“This, Master Gotama, was the topic of conversation that arose among the royal officials sitting together and assembled in the royal palace today: |
‘pubbe sudaṁ appatarā ceva bhikkhū ahesuṁ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassesuṁ; |
‘Formerly, there were fewer bhikkhus, but more displayed the miracle of psychic power, a state beyond the human; |
etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassentī’ti. |
but now there are more bhikkhus, but fewer display the miracle of psychic power, a state beyond the human.’ |
Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti. |
This, Master Gotama, was the topic of conversation that arose among the royal officials sitting together and assembled in the royal palace today.” |
“Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. |
“There are, brahmin, these three miracles. |
Katamāni tīṇi? |
What three? |
Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ. |
The miracle of psychic power, the miracle of telepathy, and the miracle of instruction. |
Katamañca, brāhmaṇa, iddhipāṭihāriyaṁ? |
And what, brahmin, is the miracle of psychic power? |
Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’. |
Here, brahmin, someone experiences the various kinds of psychic power: ‘Having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as if through space; he dives in and out of the earth as if it were water; he walks on water without breaking it as if on earth; sitting cross-legged he travels through the sky like a winged bird; with his hand he touches and strokes this moon and sun, so mighty and powerful, and he exercises mastery with his body even as far as the Brahmā world.’ |
Idaṁ vuccati, brāhmaṇa, iddhipāṭihāriyaṁ. |
This, brahmin, is called the miracle of psychic power. |
Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṁ? |
And what, brahmin, is the miracle of telepathy? |
Idha, brāhmaṇa, ekacco nimittena ādisati: |
Here, brahmin, someone declares by a sign: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Thus is your mind, so is your mind, thus is your thought.’ |
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
And though he declares much, it is just so, not otherwise. |
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati: |
Here again, brahmin, someone does not declare by a sign, but having heard the voice of humans or non-humans or devas, he declares: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Thus is your mind, so is your mind, thus is your thought.’ |
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
And though he declares much, it is just so, not otherwise. |
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati: |
Here again, brahmin, someone does not declare by a sign, nor having heard the voice of humans or non-humans or devas does he declare, but having heard the sound of the vibration of thought of one who is thinking and pondering, he declares: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Thus is your mind, so is your mind, thus is your thought.’ |
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
And though he declares much, it is just so, not otherwise. |
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: |
Here again, brahmin, someone does not declare by a sign, nor having heard the voice of humans or non-humans or devas does he declare, nor having heard the sound of the vibration of thought of one who is thinking and pondering does he declare, but having encompassed with his own mind the mind of one who has attained a concentration without thought and without examination, he knows: |
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. |
‘As the mental formations of this worthy one are directed, immediately after this thought, he will think such-and-such a thought.’ |
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
And though he declares much, it is just so, not otherwise. |
Idaṁ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṁ. |
This, brahmin, is called the miracle of telepathy. |
Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṁ? |
And what, brahmin, is the miracle of instruction? |
Idha, brāhmaṇa, ekacco evamanusāsati: |
Here, brahmin, someone instructs thus: |
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. |
‘Think in this way, do not think in that way; attend to this, do not attend to that; abandon this, enter upon and dwell in this.’ |
Idaṁ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṁ. |
This, brahmin, is called the miracle of instruction. |
Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. |
These, brahmin, are the three miracles. |
Imesaṁ te, brāhmaṇa, tiṇṇaṁ pāṭihāriyānaṁ katamaṁ pāṭihāriyaṁ khamati abhikkantatarañca paṇītatarañcā”ti? |
Of these three miracles, brahmin, which miracle commends itself to you as being more excellent and more sublime?” |
“Tatra, bho gotama, yadidaṁ pāṭihāriyaṁ idhekacco anekavihitaṁ iddhividhaṁ paccanubhoti …pe… |
“There, Master Gotama, as to this miracle where someone experiences the various kinds of psychic power …pe… |
yāva brāhmalokāpi kāyena vasaṁ vatteti, |
he exercises mastery with his body even as far as the Brahmā world, |
idaṁ, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. |
this miracle, Master Gotama, only he who performs it experiences it, it belongs only to him who performs it. |
Idaṁ me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati. |
This miracle, Master Gotama, seems to me to be like an illusion. |
Yampidaṁ, bho gotama, pāṭihāriyaṁ idhekacco nimittena ādisati: |
As to this miracle, Master Gotama, where someone declares by a sign: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
‘Thus is your mind, so is your mind, thus is your thought,’ and though he declares much, it is just so, not otherwise. |
Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati …pe… |
Here again, Master Gotama, someone does not declare by a sign, but having heard the voice of humans or non-humans or devas, he declares …pe… |
napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati …pe… |
nor having heard the voice of humans or non-humans or devas does he declare, but having heard the sound of the vibration of thought of one who is thinking and pondering, he declares …pe… |
napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: |
nor having heard the sound of the vibration of thought of one who is thinking and pondering does he declare, but having encompassed with his own mind the mind of one who has attained a concentration without thought and without examination, he knows: |
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
‘As the mental formations of this worthy one are directed, immediately after this thought, he will think our thought.’ And though he declares much, it is just so, not otherwise. |
Idampi, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. |
This miracle too, Master Gotama, only he who performs it experiences it, it belongs only to him who performs it. |
Idampi me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati. |
This miracle too, Master Gotama, seems to me to be like an illusion. |
Yañca kho idaṁ, bho gotama, pāṭihāriyaṁ idhekacco evaṁ anusāsati: |
And as to this miracle, Master Gotama, where someone instructs thus: |
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. |
‘Think in this way, do not think in that way; attend to this, do not attend to that; abandon this, enter upon and dwell in this.’ |
Idameva, bho gotama, pāṭihāriyaṁ khamati imesaṁ tiṇṇaṁ pāṭihāriyānaṁ abhikkantatarañca paṇītatarañca. |
This very miracle, Master Gotama, commends itself to me as being more excellent and more sublime among these three miracles. |
Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Yāvasubhāsitamidaṁ bhotā gotamena imehi ca mayaṁ tīhi pāṭihāriyehi samannāgataṁ bhavantaṁ gotamaṁ dhārema. |
How well this has been spoken by the worthy Gotama, and we hold the worthy Gotama to be endowed with these three miracles. |
Bhavañhi gotamo anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti, |
The worthy Gotama indeed experiences the various kinds of psychic power …pe… he exercises mastery with his body even as far as the Brahmā world. |
bhavañhi gotamo avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: |
The worthy Gotama indeed, having encompassed with his own mind the mind of one who has attained a concentration without thought and without examination, knows: |
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. |
‘As the mental formations of this worthy one are directed, immediately after this thought, he will think such-and-such a thought.’ |
Bhavañhi gotamo evamanusāsati: |
The worthy Gotama indeed instructs thus: |
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti. |
‘Think in this way, do not think in that way; attend to this, do not attend to that; abandon this, enter upon and dwell in this.’” |
“Addhā kho tyāhaṁ, brāhmaṇa, āsajja upanīya vācā bhāsitā; |
“Surely, brahmin, this speech of yours is intrusive and presumptuous; |
api ca tyāhaṁ byākarissāmi. |
but I will still answer you. |
Ahañhi, brāhmaṇa, anekavihitaṁ iddhividhaṁ paccanubhomi …pe… yāva brahmalokāpi kāyena vasaṁ vattemi. |
I do indeed, brahmin, experience the various kinds of psychic power …pe… I exercise mastery with my body even as far as the Brahmā world. |
Ahañhi, brāhmaṇa, avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāmi: |
I do indeed, brahmin, having encompassed with my own mind the mind of one who has attained a concentration without thought and without examination, know: |
‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. |
‘As the mental formations of this worthy one are directed, immediately after this thought, he will think such-and-such a thought.’ |
Ahañhi, brāhmaṇa, evamanusāsāmi: |
I do indeed, brahmin, instruct thus: |
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti. |
‘Think in this way, do not think in that way; attend to this, do not attend to that; abandon this, enter upon and dwell in this.’” |
“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti? |
“Is there, Master Gotama, any other single bhikkhu who is endowed with these three miracles, besides the worthy Gotama?” |
“Na kho, brāhmaṇa, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti. |
“It is not just one hundred, brahmin, not two hundred, not three hundred, not four hundred, not five hundred, but there are far more bhikkhus who are endowed with these three miracles.” |
“Kahaṁ pana, bho gotama, etarahi te bhikkhū viharantī”ti? |
“And where, Master Gotama, do those bhikkhus now dwell?” |
“Imasmiṁyeva kho, brāhmaṇa, bhikkhusaṅghe”ti. |
“In this very Bhikkhu Saṅgha, brahmin.” |
“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
It is as if, Master Gotama, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or bring an oil lamp into the darkness, so that those with eyes might see forms; in the same way, the Dhamma has been made clear in many ways by the worthy Gotama. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. |
I go for refuge to the worthy Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the worthy Gotama remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Dasamaṁ. |
Tenth. |
Brāhmaṇavaggo paṭhamo. |
The Chapter on Brahmins, the First. |
Tassuddānaṁ |
Its Summary: |
Dve brāhmaṇā caññataro, |
Two brahmins and another, |
paribbājakena nibbutaṁ; |
with a wanderer, one extinguished; |
Palokavaccho tikaṇṇo, |
Collapse, Vaccha, Tikaṇṇa, |
soṇi saṅgāravena cāti. |
Soṇi and with Saṅgārava. |
61 - AN3.61 Titthāyatanasutta |
61 - AN3.61 Tenets |
“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. |
“Bhikkhus, there are these three sectarian tenets which, when subjected to questioning, scrutiny, and discussion by the wise, even when taken to their limit, culminate in inaction. |
Katamāni tīṇi? |
What three? |
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, bhikkhus, some ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to past action.’ |
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, bhikkhus, some ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti. |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to the creation of a Supreme Being.’ |
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, bhikkhus, some ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti. |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is without cause and without condition.’ |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, bhikkhus, as to those ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to past action,’ I approach them and say this: |
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: |
‘Is it true that you venerable ones have such a doctrine and view: |
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti? |
“Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to past action”?’ |
Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. |
And when they are thus questioned by me, they affirm it, saying ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’. |
‘Then the venerable ones will be killers of living beings because of past action, takers of what is not given because of past action, unchaste because of past action, speakers of falsehood because of past action, slanderers because of past action, harsh speakers because of past action, idle chatterers because of past action, covetous because of past action, having minds of ill will because of past action, holding wrong view because of past action.’ |
Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. |
For those, bhikkhus, who fall back on past action as the essential truth, there is no desire, no effort, nor the thought that ‘this is to be done’ or ‘this is not to be done.’ |
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. |
Thus, when what should be done and what should not be done are not found to exist in truth and as a firm basis, those who live with lapsed mindfulness and without guard have no personal, legitimate teaching of ascetics. |
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti. |
This, bhikkhus, is my first legitimate refutation of those ascetics and brahmins who have such a doctrine and view. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, bhikkhus, as to those ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to the creation of a Supreme Being,’ I approach them and say this: |
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino— |
‘Is it true that you venerable ones have such a doctrine and view— |
yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti? |
Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to the creation of a Supreme Being’? |
Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. |
And when they are thus questioned by me, they affirm it, saying ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’. |
‘Then the venerable ones will be killers of living beings because of the creation of a Supreme Being, takers of what is not given because of the creation of a Supreme Being, unchaste because of the creation of a Supreme Being, speakers of falsehood because of the creation of a Supreme Being, slanderers because of the creation of a Supreme Being, harsh speakers because of the creation of a Supreme Being, idle chatterers because of the creation of a Supreme Being, covetous because of the creation of a Supreme Being, having minds of ill will because of the creation of a Supreme Being, holding wrong view because of the creation of a Supreme Being.’ |
Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. |
For those, bhikkhus, who fall back on the creation of a Supreme Being as the essential truth, there is no desire, no effort, nor the thought that ‘this is to be done’ or ‘this is not to be done.’ |
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. |
Thus, when what should be done and what should not be done are not found to exist in truth and as a firm basis, those who live with lapsed mindfulness and without guard have no personal, legitimate teaching of ascetics. |
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti. |
This, bhikkhus, is my second legitimate refutation of those ascetics and brahmins who have such a doctrine and view. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, bhikkhus, as to those ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is without cause and without condition,’ I approach them and say this: |
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino— |
‘Is it true that you venerable ones have such a doctrine and view— |
yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti? |
Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is without cause and without condition’? |
Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. |
And when they are thus questioned by me, they affirm it, saying ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”. |
‘Then the venerable ones will be killers of living beings without cause and without condition …pe… holding wrong view without cause and without condition.’” |
Ahetuappaccayaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. |
For those, bhikkhus, who fall back on ‘without cause and without condition’ as the essential truth, there is no desire, no effort, nor the thought that ‘this is to be done’ or ‘this is not to be done.’ |
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. |
Thus, when what should be done and what should not be done are not found to exist in truth and as a firm basis, those who live with lapsed mindfulness and without guard have no personal, legitimate teaching of ascetics. |
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti. |
This, bhikkhus, is my third legitimate refutation of those ascetics and brahmins who have such a doctrine and view. |
Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. |
These, bhikkhus, are the three sectarian tenets which, when subjected to questioning, scrutiny, and discussion by the wise, even when taken to their limit, culminate in inaction. |
Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. |
But this Dhamma, bhikkhus, has been taught by me; it is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi? |
And what, bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins? |
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. |
‘These are the six elements,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. |
‘These are the six bases for contact,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. |
‘These are the eighteen explorations of mind,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. |
‘These are the four noble truths,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the six elements,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti kho panetaṁ vuttaṁ. |
Thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Chayimā, bhikkhave, dhātuyo— |
There are these six elements, bhikkhus— |
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. |
the earth element, the water element, the fire element, the air element, the space element, the consciousness element. |
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the six elements,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the six bases for contact,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti kho panetaṁ vuttaṁ. |
Thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Chayimāni, bhikkhave, phassāyatanāni— |
There are these six bases for contact, bhikkhus— |
cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ. |
the eye as a base for contact, the ear as a base for contact, the nose as a base for contact, the tongue as a base for contact, the body as a base for contact, the mind as a base for contact. |
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the six bases for contact,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the eighteen explorations of mind,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti kho panetaṁ vuttaṁ. |
Thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati, |
Seeing a form with the eye, one explores a form productive of joy, one explores a form productive of grief, one explores a form productive of equanimity. |
sotena saddaṁ sutvā … |
Hearing a sound with the ear … |
ghānena gandhaṁ ghāyitvā … |
Smelling an odor with the nose … |
jivhāya rasaṁ sāyitvā … |
Tasting a taste with the tongue … |
kāyena phoṭṭhabbaṁ phusitvā … |
Touching a tangible with the body … |
manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati. |
Cognizing a mental phenomenon with the mind, one explores a mental phenomenon productive of joy, one explores a mental phenomenon productive of grief, one explores a mental phenomenon productive of equanimity. |
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the eighteen explorations of mind,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the four noble truths,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti kho panetaṁ vuttaṁ. |
Thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Channaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti; |
Through the taking up of the six elements, bhikkhus, there is the descent into the womb; |
okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. |
when there is descent, there is name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling. |
Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi. |
For one who feels, bhikkhus, I declare: ‘This is suffering’; I declare: ‘This is the origin of suffering’; I declare: ‘This is the cessation of suffering’; I declare: ‘This is the path leading to the cessation of suffering.’ |
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of suffering? |
Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā. |
Birth is suffering, aging is suffering, (…) death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not to get what one wants is suffering. In brief, the five aggregates subject to clinging are suffering. |
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. |
This, bhikkhus, is called the noble truth of suffering. |
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of the origin of suffering? |
Avijjāpaccayā saṅkhārā, |
With ignorance as condition, volitional formations [come to be]; |
saṅkhārapaccayā viññāṇaṁ, |
with volitional formations as condition, consciousness; |
viññāṇapaccayā nāmarūpaṁ, |
with consciousness as condition, name-and-form; |
nāmarūpapaccayā saḷāyatanaṁ, |
with name-and-form as condition, the six sense bases; |
saḷāyatanapaccayā phasso, |
with the six sense bases as condition, contact; |
phassapaccayā vedanā, |
with contact as condition, feeling; |
vedanāpaccayā taṇhā, |
with feeling as condition, craving; |
taṇhāpaccayā upādānaṁ, |
with craving as condition, clinging; |
upādānapaccayā bhavo, |
with clinging as condition, existence; |
bhavapaccayā jāti, |
with existence as condition, birth; |
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come into being. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Such is the origin of this whole mass of suffering. |
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. |
This, bhikkhus, is called the noble truth of the origin of suffering. |
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of the cessation of suffering? |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, |
With the remainderless fading away and cessation of ignorance, volitional formations cease; |
saṅkhāranirodhā viññāṇanirodho, |
with the cessation of volitional formations, consciousness ceases; |
viññāṇanirodhā nāmarūpanirodho, |
with the cessation of consciousness, name-and-form ceases; |
nāmarūpanirodhā saḷāyatananirodho, |
with the cessation of name-and-form, the six sense bases cease; |
saḷāyatananirodhā phassanirodho, |
with the cessation of the six sense bases, contact ceases; |
phassanirodhā vedanānirodho, |
with the cessation of contact, feeling ceases; |
vedanānirodhā taṇhānirodho, |
with the cessation of feeling, craving ceases; |
taṇhānirodhā upādānanirodho, |
with the cessation of craving, clinging ceases; |
upādānanirodhā bhavanirodho, |
with the cessation of clinging, existence ceases; |
bhavanirodhā jātinirodho, |
with the cessation of existence, birth ceases; |
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
Such is the cessation of this whole mass of suffering. |
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. |
This, bhikkhus, is called the noble truth of the cessation of suffering. |
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of the path leading to the cessation of suffering? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— |
It is this noble eightfold path, namely— |
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. |
This, bhikkhus, is called the noble truth of the path leading to the cessation of suffering. |
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the four noble truths,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti. |
Thus, what was said, was said in reference to this.” |
Paṭhamaṁ. |
First. |
62 - AN3.62 Bhayasutta |
62 - AN3.62 Fears |
“Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. |
“Bhikkhus, the uninstructed worldling speaks of these three as fears where mother and son do not recognize each other. |
Katamāni tīṇi? |
What three? |
Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. |
There is an occasion, bhikkhus, when a great conflagration breaks out. |
Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. |
When a great conflagration has broken out, bhikkhus, villages are burnt by it, towns are burnt by it, cities are burnt by it. |
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. |
When villages are burning, towns are burning, cities are burning, then a mother does not recognize her son, nor does a son recognize his mother. |
Idaṁ, bhikkhave, paṭhamaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, the uninstructed worldling speaks of as the first fear where mother and son do not recognize each other. |
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. |
Again, bhikkhus, there is an occasion when a great rain cloud arises. |
Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. |
When a great rain cloud has arisen, bhikkhus, a great flood is produced. |
Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. |
When a great flood has been produced, bhikkhus, villages are swept away by it, towns are swept away by it, cities are swept away by it. |
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. |
When villages are being swept away, towns are being swept away, cities are being swept away, then a mother does not recognize her son, nor does a son recognize his mother. |
Idaṁ, bhikkhave, dutiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, the uninstructed worldling speaks of as the second fear where mother and son do not recognize each other. |
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. |
Again, bhikkhus, there is an occasion when there is fear from an uprising in the wilderness, and the people of the countryside mount their chariots and flee. |
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. |
When there is fear, bhikkhus, from an uprising in the wilderness, and the people of the countryside have mounted their chariots and are fleeing, then a mother does not recognize her son, nor does a son recognize his mother. |
Idaṁ, bhikkhave, tatiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, the uninstructed worldling speaks of as the third fear where mother and son do not recognize each other. |
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati. |
These, bhikkhus, are the three that the uninstructed worldling speaks of as fears where mother and son do not recognize each other. |
Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. |
But these three fears, bhikkhus, are indeed fears where mother and son may recognize each other, which the uninstructed worldling speaks of as fears where mother and son do not recognize each other. |
Katamāni tīṇi? |
What three? |
Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. |
There is an occasion, bhikkhus, when a great conflagration breaks out. |
Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. |
When a great conflagration has broken out, bhikkhus, villages are burnt by it, towns are burnt by it, cities are burnt by it. |
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. |
When villages are burning, towns are burning, cities are burning, there is an occasion when sometimes a mother recognizes her son, and a son recognizes his mother. |
Idaṁ, bhikkhave, paṭhamaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, is the first fear that is indeed one where mother and son may recognize each other, which the uninstructed worldling speaks of as a fear where mother and son do not recognize each other. |
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. |
Again, bhikkhus, there is an occasion when a great rain cloud arises. |
Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. |
When a great rain cloud has arisen, bhikkhus, a great flood is produced. |
Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. |
When a great flood has been produced, bhikkhus, villages are swept away by it, towns are swept away by it, cities are swept away by it. |
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. |
When villages are being swept away, towns are being swept away, cities are being swept away, there is an occasion when sometimes a mother recognizes her son, and a son recognizes his mother. |
Idaṁ, bhikkhave, dutiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, is the second fear that is indeed one where mother and son may recognize each other, which the uninstructed worldling speaks of as a fear where mother and son do not recognize each other. |
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. |
Again, bhikkhus, there is an occasion when there is fear from an uprising in the wilderness, and the people of the countryside mount their chariots and flee. |
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. |
When there is fear, bhikkhus, from an uprising in the wilderness, and the people of the countryside have mounted their chariots and are fleeing, there is an occasion when sometimes a mother recognizes her son, and a son recognizes his mother. |
Idaṁ, bhikkhave, tatiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, is the third fear that is indeed one where mother and son may recognize each other, which the uninstructed worldling speaks of as a fear where mother and son do not recognize each other. |
Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. |
These, bhikkhus, are the three fears that are indeed ones where mother and son may recognize each other, which the uninstructed worldling speaks of as fears where mother and son do not recognize each other. |
Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. |
There are, bhikkhus, these three fears where mother and son do not recognize each other. |
Katamāni tīṇi? |
What three? |
Jarābhayaṁ, byādhibhayaṁ, maraṇabhayanti. |
The fear of aging, the fear of sickness, and the fear of death. |
Na, bhikkhave, mātā puttaṁ jīramānaṁ evaṁ labhati: |
A mother, bhikkhus, seeing her son aging, cannot get this: |
‘ahaṁ jīrāmi, mā me putto jīrī’ti; |
‘Let me age, may my son not age’; |
putto vā pana mātaraṁ jīramānaṁ na evaṁ labhati: |
or a son, seeing his mother aging, cannot get this: |
‘ahaṁ jīrāmi, mā me mātā jīrī’ti. |
‘Let me age, may my mother not age.’ |
Na, bhikkhave, mātā puttaṁ byādhiyamānaṁ evaṁ labhati: |
A mother, bhikkhus, seeing her son sick, cannot get this: |
‘ahaṁ byādhiyāmi, mā me putto byādhiyī’ti; |
‘Let me be sick, may my son not be sick’; |
putto vā pana mātaraṁ byādhiyamānaṁ na evaṁ labhati: |
or a son, seeing his mother sick, cannot get this: |
‘ahaṁ byādhiyāmi, mā me mātā byādhiyī’ti. |
‘Let me be sick, may my mother not be sick.’ |
Na, bhikkhave, mātā puttaṁ mīyamānaṁ evaṁ labhati: |
A mother, bhikkhus, seeing her son dying, cannot get this: |
‘ahaṁ mīyāmi, mā me putto mīyī’ti; |
‘Let me die, may my son not die’; |
putto vā pana mātaraṁ mīyamānaṁ na evaṁ labhati: |
or a son, seeing his mother dying, cannot get this: |
‘ahaṁ mīyāmi, mā me mātā mīyī’ti. |
‘Let me die, may my mother not die.’ |
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti. |
These, bhikkhus, are the three fears where mother and son do not recognize each other. |
Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati. |
There is, bhikkhus, a path, there is a practice that leads to the abandoning and overcoming of these three fears where mother and son may recognize each other, and these three fears where mother and son do not recognize each other. |
Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati? |
And what, bhikkhus, is that path, what is that practice that leads to the abandoning and overcoming of these three fears where mother and son may recognize each other, and these three fears where mother and son do not recognize each other? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— |
It is this noble eightfold path, namely— |
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Ayaṁ kho, bhikkhave, maggo ayaṁ paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattatī”ti. |
This, bhikkhus, is the path, this is the practice that leads to the abandoning and overcoming of these three fears where mother and son may recognize each other, and these three fears where mother and son do not recognize each other.” |
Dutiyaṁ. |
Second. |
63 - AN3.63 Venāgapurasutta |
63 - AN3.63 At Venāgapura |
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena venāgapuraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. |
On one occasion the Blessed One, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, arrived at Venāgapura, a brahmin village of the Kosalans. |
Assosuṁ kho venāgapurikā brāhmaṇagahapatikā: |
The brahmin householders of Venāgapura heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṁ anuppatto. |
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan family, has arrived at Venāgapura. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And this good report about the worthy Gotama has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘That Blessed One is an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, well-gone, a knower of the world, an unsurpassed guide for persons to be tamed, a teacher of gods and humans, a Buddha, a Blessed One.’ |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans, having realized it for himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he proclaims the perfectly complete and pure holy life. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good to see such arahants.” |
Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṁ etadavoca: |
Then the brahmin householders of Venāgapura approached the Blessed One; having approached, some paid homage to the Blessed One and sat down to one side, some exchanged greetings with the Blessed One, and after exchanging courteous and memorable greetings, sat down to one side, some extended their joined palms towards the Blessed One and sat down to one side, some announced their name and clan and sat down to one side, and some sat down to one side in silence. Sitting to one side, the brahmin Vacchagotta of Venāgapura said this to the Blessed One: |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. |
How serene are the worthy Gotama’s faculties, how pure and bright his complexion! |
Seyyathāpi, bho gotama, sāradaṁ badarapaṇḍuṁ parisuddhaṁ hoti pariyodātaṁ; |
Just as, Master Gotama, an autumn jujube fruit is pure and bright; |
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. |
so too the worthy Gotama’s faculties are serene, his complexion pure and bright. |
Seyyathāpi, bho gotama, tālapakkaṁ sampati bandhanā pamuttaṁ parisuddhaṁ hoti pariyodātaṁ; |
Just as, Master Gotama, a palm fruit just loosened from its stalk is pure and bright; |
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. |
so too the worthy Gotama’s faculties are serene, his complexion pure and bright. |
Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; |
Just as, Master Gotama, an ornament of Jambu-river gold, well-wrought by a skilled goldsmith’s son, skillfully hammered in the furnace, placed on a pale woolen cloth, shines, glows, and radiates; |
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. |
so too the worthy Gotama’s faculties are serene, his complexion pure and bright. |
Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṁ— |
Those high and luxurious beds, Master Gotama, namely— |
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ, evarūpānaṁ nūna bhavaṁ gotamo uccāsayanamahāsayanānaṁ nikāmalābhī akicchalābhī akasiralābhī”ti. |
a long-chaired seat, a couch with animal figures carved on the supports, a coverlet with long fleece, a patterned coverlet, a white woolen coverlet, a woolen coverlet embroidered with flowers, a quilt of cotton, a woolen coverlet embroidered with animal figures, a woolen coverlet with fleece on both sides, a woolen coverlet with fleece on one side, a coverlet of silk, a coverlet embroidered with gems, a rug for elephants, a rug for horses, a rug for chariots, a rug of antelope hide, a choice rug of kadali-deer hide, a spread with an awning above, a couch with red cushions at both ends—surely the worthy Gotama obtains such high and luxurious beds at will, without difficulty, without trouble.” |
“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṁ— |
“Those high and luxurious beds, brahmin, namely— |
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ. |
a long-chaired seat, a couch with animal figures carved on the supports, a coverlet with long fleece, a patterned coverlet, a white woolen coverlet, a woolen coverlet embroidered with flowers, a quilt of cotton, a woolen coverlet embroidered with animal figures, a woolen coverlet with fleece on both sides, a woolen coverlet with fleece on one side, a coverlet of silk, a coverlet embroidered with gems, a rug for elephants, a rug for horses, a rug for chariots, a rug of antelope hide, a choice rug of kadali-deer hide, a spread with an awning above, a couch with red cushions at both ends. |
Dullabhāni tāni pabbajitānaṁ laddhā ca pana na kappanti. |
They are difficult for those who have gone forth to obtain, and even if obtained, they are not allowable. |
Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī. |
There are, brahmin, these three high and luxurious beds which I now obtain at will, without difficulty, without trouble. |
Katamāni tīṇi? |
What three? |
Dibbaṁ uccāsayanamahāsayanaṁ, brahmaṁ uccāsayanamahāsayanaṁ, ariyaṁ uccāsayanamahāsayanaṁ. |
The divine high and luxurious bed, the brahma high and luxurious bed, the noble high and luxurious bed. |
Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. |
These, brahmin, are the three high and luxurious beds which I now obtain at will, without difficulty, without trouble.” |
“Katamaṁ pana taṁ, bho gotama, dibbaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? |
“And which, Master Gotama, is that divine high and luxurious bed, which the worthy Gotama now obtains at will, without difficulty, without trouble?” |
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. |
“Here, brahmin, when I dwell depending on a village or town, in the morning, having dressed and taken my bowl and outer robe, I enter that same village or town for alms. |
So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. |
After the meal, when I have returned from the alms round, I enter the forest. |
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Whatever grasses or leaves there are, having gathered them together, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness before me. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi; |
Quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion; |
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi; |
with the stilling of thought and examination, I enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration; |
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi; |
with the fading away of rapture, I dwell in equanimity, mindful and clearly comprehending, and I experience happiness with the body; I enter and dwell in the third jhāna, of which the noble ones declare: ‘He is equanimous, mindful, a happy dweller’; |
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. |
with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, dibbo me eso tasmiṁ samaye caṅkamo hoti. |
If, brahmin, being in such a state, I walk, that for me at that time is a divine walking. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi, dibbaṁ me etaṁ tasmiṁ samaye ṭhānaṁ hoti. |
If, brahmin, being in such a state, I stand, that for me at that time is a divine standing. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto nisīdāmi, dibbaṁ me etaṁ tasmiṁ samaye āsanaṁ hoti. |
If, brahmin, being in such a state, I sit, that for me at that time is a divine seat. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto seyyaṁ kappemi, dibbaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. |
If, brahmin, being in such a state, I lie down, that for me at that time is a divine high and luxurious bed. |
Idaṁ kho, brāhmaṇa, dibbaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. |
This, brahmin, is the divine high and luxurious bed, which I now obtain at will, without difficulty, without trouble.” |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. |
Who else but the worthy Gotama could obtain such a divine high and luxurious bed at will, without difficulty, without trouble? |
Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? |
And which, Master Gotama, is that brahma high and luxurious bed, which the worthy Gotama now obtains at will, without difficulty, without trouble?” |
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. |
“Here, brahmin, when I dwell depending on a village or town, in the morning, having dressed and taken my bowl and outer robe, I enter that same village or town for alms. |
So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. |
After the meal, when I have returned from the alms round, I enter the forest. |
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Whatever grasses or leaves there are, having gathered them together, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness before me. |
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharāmi. |
I dwell pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to myself, I dwell pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā …pe… |
With a mind imbued with compassion …pe… |
muditāsahagatena cetasā … |
With a mind imbued with altruistic joy … |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. |
I dwell pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to myself, I dwell pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, brahmā me eso tasmiṁ samaye caṅkamo hoti. |
If, brahmin, being in such a state, I walk, that for me at that time is a brahma walking. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… |
If, brahmin, being in such a state, I stand …pe… |
nisīdāmi …pe… |
sit …pe… |
seyyaṁ kappemi, brahmaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. |
I lie down, that for me at that time is a brahma high and luxurious bed. |
Idaṁ kho, brāhmaṇa, brahmaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. |
This, brahmin, is the brahma high and luxurious bed, which I now obtain at will, without difficulty, without trouble.” |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. |
Who else but the worthy Gotama could obtain such a brahma high and luxurious bed at will, without difficulty, without trouble? |
Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? |
And which, Master Gotama, is that noble high and luxurious bed, which the worthy Gotama now obtains at will, without difficulty, without trouble?” |
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. |
“Here, brahmin, when I dwell depending on a village or town, in the morning, having dressed and taken my bowl and outer robe, I enter that same village or town for alms. |
So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. |
After the meal, when I have returned from the alms round, I enter the forest. |
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Whatever grasses or leaves there are, having gathered them together, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness before me. |
So evaṁ jānāmi: |
I know thus: |
‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; |
‘My lust is abandoned, its root destroyed, made like a palm stump, unable to arise again in the future; |
doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; |
my hatred is abandoned, its root destroyed, made like a palm stump, unable to arise again in the future; |
moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’. |
my delusion is abandoned, its root destroyed, made like a palm stump, unable to arise again in the future.’ |
So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti. |
If, brahmin, being in such a state, I walk, that for me at that time is a noble walking. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… |
If, brahmin, being in such a state, I stand …pe… |
nisīdāmi …pe… |
sit …pe… |
seyyaṁ kappemi, ariyaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. |
I lie down, that for me at that time is a noble high and luxurious bed. |
Idaṁ kho, brāhmaṇa, ariyaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. |
This, brahmin, is the noble high and luxurious bed, which I now obtain at will, without difficulty, without trouble.” |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. |
Who else but the worthy Gotama could obtain such a noble high and luxurious bed at will, without difficulty, without trouble? |
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito. |
It is as if, Master Gotama, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or bring an oil lamp into the darkness, so that those with eyes might see forms; in the same way, the Dhamma has been made clear in many ways by the worthy Gotama. |
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
We go for refuge to the worthy Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. |
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. |
May the worthy Gotama remember us as lay followers who have gone for refuge from this day forth for as long as life lasts.” |
Tatiyaṁ. |
Third. |
64 - AN3.64 Sarabhasutta |
64 - AN3.64 Sarabha |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa. |
Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā. |
Now at that time, a wanderer named Sarabha had recently left this Dhamma and Discipline. |
So rājagahe parisati evaṁ vācaṁ bhāsati: |
He was speaking thus in an assembly at Rājagaha: |
“aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. |
“I have understood the Dhamma of the Sakyan ascetics. |
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti. |
And having understood the Dhamma of the Sakyan ascetics, I have accordingly departed from that Dhamma and Discipline.” |
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pavisiṁsu. |
Then a number of bhikkhus, having dressed in the morning, taking their bowls and outer robes, entered Rājagaha for alms. |
Assosuṁ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṁ vācaṁ bhāsamānassa: |
Those bhikkhus heard the wanderer Sarabha speaking thus in an assembly at Rājagaha: |
“aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. |
“I have understood the Dhamma of the Sakyan ascetics. |
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti. |
And having understood the Dhamma of the Sakyan ascetics, I have accordingly departed from that Dhamma and Discipline.” |
Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Then those bhikkhus, having wandered for alms in Rājagaha, after their meal, when they had returned from the alms round, approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Sitting to one side, those bhikkhus said this to the Blessed One: |
“sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā. |
“Bhante, a wanderer named Sarabha has recently left this Dhamma and Discipline. |
So rājagahe parisati evaṁ vācaṁ bhāsati: |
He is speaking thus in an assembly at Rājagaha: |
‘aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. |
‘I have understood the Dhamma of the Sakyan ascetics. |
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’ti. |
And having understood the Dhamma of the Sakyan ascetics, I have accordingly departed from that Dhamma and Discipline.’ |
Sādhu, bhante, bhagavā yena sippinikātīraṁ paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṁ upādāyā”ti. |
Good, bhante, if the Blessed One would go to the wanderers’ park on the bank of the Sappinikā river, to the wanderer Sarabha, out of compassion.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena sippinikātīraṁ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā sarabhaṁ paribbājakaṁ etadavoca: |
Then the Blessed One, having risen from seclusion in the evening, went to the wanderers’ park on the bank of the Sappinikā river, to the wanderer Sarabha; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the wanderer Sarabha: |
“saccaṁ kira tvaṁ, sarabha, evaṁ vadesi: |
“Is it true, Sarabha, that you speak thus: |
‘aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. |
‘I have understood the Dhamma of the Sakyan ascetics. |
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’”ti? |
And having understood the Dhamma of the Sakyan ascetics, I have accordingly departed from that Dhamma and Discipline’?” |
Evaṁ vutte, sarabho paribbājako tuṇhī ahosi. |
When this was said, the wanderer Sarabha remained silent. |
Dutiyampi kho bhagavā sarabhaṁ paribbājakaṁ etadavoca: |
For a second time, the Blessed One said this to the wanderer Sarabha: |
“vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? |
“Speak, Sarabha, how have you understood the Dhamma of the Sakyan ascetics? |
Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi. |
If it is incomplete for you, I will complete it. |
Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti. |
But if it is complete for you, I will approve.” |
Dutiyampi kho sarabho paribbājako tuṇhī ahosi. |
For a second time, the wanderer Sarabha remained silent. |
Tatiyampi kho bhagavā sarabhaṁ paribbājakaṁ etadavoca: |
For a third time, the Blessed One said this to the wanderer Sarabha: |
“yo kho, sarabha, paññāyati samaṇānaṁ sakyaputtikānaṁ dhammo vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? |
“Whatever is discernible of the Dhamma of the Sakyan ascetics, speak, Sarabha, how have you understood the Dhamma of the Sakyan ascetics? |
Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi. |
If it is incomplete for you, I will complete it. |
Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti. |
But if it is complete for you, I will approve.” |
Tatiyampi kho sarabho paribbājako tuṇhī ahosi. |
For a third time, the wanderer Sarabha remained silent. |
Atha kho te paribbājakā sarabhaṁ paribbājakaṁ etadavocuṁ: |
Then those wanderers said this to the wanderer Sarabha: |
“yadeva kho tvaṁ, āvuso sarabha, samaṇaṁ gotamaṁ yāceyyāsi tadeva te samaṇo gotamo pavāreti. |
“Whatever you would ask of the ascetic Gotama, friend Sarabha, that the ascetic Gotama offers to you. |
Vadehāvuso sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? |
Speak, friend Sarabha, how have you understood the Dhamma of the Sakyan ascetics? |
Sace te aparipūraṁ bhavissati, samaṇo gotamo paripūressati. |
If it is incomplete for you, the ascetic Gotama will complete it. |
Sace pana te paripūraṁ bhavissati, samaṇo gotamo anumodissatī”ti. |
But if it is complete for you, the ascetic Gotama will approve.” |
Evaṁ vutte, sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
When this was said, the wanderer Sarabha sat silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words. |
Atha kho bhagavā sarabhaṁ paribbājakaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā te paribbājake etadavoca: |
Then the Blessed One, seeing the wanderer Sarabha silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words, said this to those wanderers: |
“Yo kho maṁ, paribbājakā, evaṁ vadeyya: |
“Whoever, wanderers, might say this to me: |
‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. |
‘While you claim to be a Perfectly Enlightened One, these dhammas are not fully understood by you,’ I would thoroughly question him on that, thoroughly scrutinize him, thoroughly cross-examine him. |
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. |
He, being thoroughly questioned by me, thoroughly scrutinized, thoroughly cross-examined, it is impossible, it is not feasible that he would not arrive at one of three positions: either he would prevaricate, or he would divert the talk outside, or he would manifest anger, hatred, and discontent, or he would sit silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words, just like the wanderer Sarabha. |
Yo kho maṁ, paribbājakā, evaṁ vadeyya: |
Whoever, wanderers, might say this to me: |
‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. |
‘While you claim to be one whose taints are destroyed, these taints are not utterly destroyed in you,’ I would thoroughly question him on that, thoroughly scrutinize him, thoroughly cross-examine him. |
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. |
He, being thoroughly questioned by me, thoroughly scrutinized, thoroughly cross-examined, it is impossible, it is not feasible that he would not arrive at one of three positions: either he would prevaricate, or he would divert the talk outside, or he would manifest anger, hatred, and discontent, or he would sit silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words, just like the wanderer Sarabha. |
Yo kho maṁ, paribbājakā, evaṁ vadeyya: |
Whoever, wanderers, might say this to me: |
‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. |
‘The Dhamma taught by you for a certain purpose, does not lead one who practices it to the complete destruction of suffering,’ I would thoroughly question him on that, thoroughly scrutinize him, thoroughly cross-examine him. |
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti. |
He, being thoroughly questioned by me, thoroughly scrutinized, thoroughly cross-examined, it is impossible, it is not feasible that he would not arrive at one of three positions: either he would prevaricate, or he would divert the talk outside, or he would manifest anger, hatred, and discontent, or he would sit silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words, just like the wanderer Sarabha.” |
Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṁ sīhanādaṁ naditvā vehāsaṁ pakkāmi. |
Then the Blessed One, having thrice uttered a lion’s roar in the wanderers’ park on the bank of the Sappinikā river, rose into the air. |
Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṁ paribbājakaṁ samantato vācāyasannitodakena sañjambharimakaṁsu: |
Then those wanderers, when the Blessed One had not been gone long, showered the wanderer Sarabha from all sides with a torrent of words: |
“seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadati, bheraṇḍakaṁyeva nadati; |
“Just as, friend Sarabha, an old jackal in a great forest, thinking ‘I will utter a lion’s roar,’ utters only a jackal’s yelp, a jackal’s howl; |
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadasi bheraṇḍakaṁyeva nadasi. |
so too you, friend Sarabha, apart from the ascetic Gotama, thinking ‘I will utter a lion’s roar,’ utter only a jackal’s yelp, a jackal’s howl. |
Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṁ ravissāmī’ti ambukasañcariravitaṁyeva ravati; |
Just as, friend Sarabha, a water-crow, thinking ‘I will utter the cry of a man,’ utters only a water-crow’s croak; |
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṁ ravissāmī’ti, ambukasañcariravitaṁyeva ravasi. |
so too you, friend Sarabha, apart from the ascetic Gotama, thinking ‘I will utter the cry of a man,’ utter only a water-crow’s croak. |
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati; |
Just as, friend Sarabha, an ox in an empty cowshed thinks it should roar deeply; |
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṁ naditabbaṁ maññasī”ti. |
so too you, friend Sarabha, apart from the ascetic Gotama, think you should roar deeply.” |
Atha kho te paribbājakā sarabhaṁ paribbājakaṁ samantato vācāyasannitodakena sañjambharimakaṁsūti. |
Then those wanderers showered the wanderer Sarabha from all sides with a torrent of words. |
Catutthaṁ. |
Fourth. |
65 - AN3.65 Kesamuttisutta |
65 - AN3.65 To the Kālāmas of Kesamutta |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena kesamuttaṁ nāma kālāmānaṁ nigamo tadavasari. |
On one occasion the Blessed One, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, arrived at Kesamutta, a town of the Kālāmas. |
Assosuṁ kho kesamuttiyā kālāmā: |
The Kālāmas of Kesamutta heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṁ anuppatto. |
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan family, has arrived at Kesamutta. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And this good report about the worthy Gotama has spread: |
‘itipi so bhagavā …pe… |
‘That Blessed One is an arahant…pe… |
sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti. |
It is good to see such arahants.’” |
Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te kesamuttiyā kālāmā bhagavantaṁ etadavocuṁ: |
Then the Kālāmas of Kesamutta approached the Blessed One; having approached, some paid homage to the Blessed One and sat down to one side, some exchanged greetings with the Blessed One, and after exchanging courteous and memorable greetings, sat down to one side, some extended their joined palms towards the Blessed One and sat down to one side, some announced their name and clan and sat down to one side, and some sat down to one side in silence. Sitting to one side, the Kālāmas of Kesamutta said this to the Blessed One: |
“Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. |
“Bhante, there are some ascetics and brahmins who come to Kesamutta. |
Te sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. |
They expound and extol only their own doctrines, but they censure, revile, disparage, and belittle the doctrines of others. |
Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. |
Then, bhante, other ascetics and brahmins come to Kesamutta. |
Tepi sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. |
They too expound and extol only their own doctrines, but they censure, revile, disparage, and belittle the doctrines of others. |
Tesaṁ no, bhante, amhākaṁ hoteva kaṅkhā hoti vicikicchā: |
For us, bhante, there is perplexity, there is doubt: |
‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti? |
‘Which of these worthy ascetics and brahmins spoke truth, and which spoke falsehood?’” |
“Alañhi vo, kālāmā, kaṅkhituṁ alaṁ vicikicchituṁ. |
“It is fitting for you, Kālāmas, to be perplexed, fitting for you to be in doubt. |
Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā. |
Doubt has arisen in you in a perplexing matter. |
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, kālāmā, attanāva jāneyyātha: |
But when you Kālāmas know for yourselves: |
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha. |
‘These things are unwholesome, these things are blameworthy, these things are censured by the wise; these things, when undertaken and observed, lead to harm and suffering,’ then you, Kālāmas, should abandon them. |
Taṁ kiṁ maññatha, kālāmā, |
What do you think, Kālāmas? |
lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
When greed arises in a person, does it arise for his welfare or for his harm?” |
“Ahitāya, bhante”. |
“For his harm, bhante.” |
“Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
“This greedy person, Kālāmas, overcome by greed, his mind obsessed by it, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, kālāmā, |
“What do you think, Kālāmas? |
doso purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
When hatred arises in a person, does it arise for his welfare or for his harm?” |
“Ahitāya, bhante”. |
“For his harm, bhante.” |
“Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
“This hateful person, Kālāmas, overcome by hatred, his mind obsessed by it, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, kālāmā, |
“What do you think, Kālāmas? |
moho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
When delusion arises in a person, does it arise for his welfare or for his harm?” |
“Ahitāya, bhante”. |
“For his harm, bhante.” |
“Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
“This deluded person, Kālāmas, overcome by delusion, his mind obsessed by it, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti? |
“What do you think, Kālāmas, are these things wholesome or unwholesome?” |
“Akusalā, bhante”. |
“Unwholesome, bhante.” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameworthy or blameless?” |
“Sāvajjā, bhante”. |
“Blameworthy, bhante.” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Censured by the wise or praised by the wise?” |
“Viññugarahitā, bhante”. |
“Censured by the wise, bhante.” |
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? |
“When undertaken and observed, do they lead to harm and suffering, or not? |
Kathaṁ vā ettha hotī”ti? |
Or how is it in this case?” |
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. |
“When undertaken and observed, bhante, they lead to harm and suffering. |
Evaṁ no ettha hotī”ti. |
So it appears to us in this case.” |
“Iti kho, kālāmā, yaṁ taṁ avocumhā: |
“So then, Kālāmas, what we said was: |
‘etha tumhe, kālāmā. |
‘Come, Kālāmas. |
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe kālāmā attanāva jāneyyātha: |
But when you Kālāmas know for yourselves: |
“ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti, |
“These things are unwholesome, these things are blameworthy, these things are censured by the wise; these things, when undertaken and observed, lead to harm and suffering,” then you, Kālāmas, should abandon them.’ |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, kālāmā, attanāva jāneyyātha: |
But when you Kālāmas know for yourselves: |
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha. |
‘These things are wholesome, these things are blameless, these things are praised by the wise; these things, when undertaken and observed, lead to welfare and happiness,’ then you, Kālāmas, should enter upon and abide in them. |
Taṁ kiṁ maññatha, kālāmā, |
What do you think, Kālāmas? |
alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
When non-greed arises in a person, does it arise for his welfare or for his harm?” |
“Hitāya, bhante”. |
“For his welfare, bhante.” |
“Aluddho panāyaṁ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti. |
“This non-greedy person, Kālāmas, not overcome by greed, his mind not obsessed by it, does not kill living beings, does not take what is not given, does not go to another’s wife, does not speak falsehood, and does not encourage others to do likewise, which is for his long-term welfare and happiness.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, kālāmā, |
“What do you think, Kālāmas? |
adoso purisassa ajjhattaṁ uppajjamāno uppajjati …pe… |
When non-hatred arises in a person …pe… |
amoho purisassa ajjhattaṁ uppajjamāno uppajjati …pe… |
When non-delusion arises in a person …pe… |
hitāya sukhāyā”ti. |
for his welfare and happiness?” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti? |
“What do you think, Kālāmas, are these things wholesome or unwholesome?” |
“Kusalā, bhante”. |
“Wholesome, bhante.” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameworthy or blameless?” |
“Anavajjā, bhante”. |
“Blameless, bhante.” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Censured by the wise or praised by the wise?” |
“Viññuppasatthā, bhante”. |
“Praised by the wise, bhante.” |
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā? |
“When undertaken and observed, do they lead to welfare and happiness, or not? |
Kathaṁ vā ettha hotī”ti? |
Or how is it in this case?” |
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. |
“When undertaken and observed, bhante, they lead to welfare and happiness. |
Evaṁ no ettha hotī”ti. |
So it appears to us in this case.” |
“Iti kho, kālāmā, yaṁ taṁ avocumhā: |
“So then, Kālāmas, what we said was: |
‘etha tumhe, kālāmā. |
‘Come, Kālāmas. |
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, kālāmā, attanāva jāneyyātha— |
But when you Kālāmas know for yourselves— |
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, |
these things are wholesome, these things are blameless, these things are praised by the wise; these things, when undertaken and observed, lead to welfare and happiness, then you, Kālāmas, should enter upon and abide in them.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Sa kho so, kālāmā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. |
That noble-one's-disciple, Kālāmas, thus devoid of covetousness, devoid of ill will, undeluded, clearly comprehending, mindful, dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā …pe… |
With a mind imbued with compassion …pe… |
muditāsahagatena cetasā …pe… |
With a mind imbued with altruistic joy …pe… |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. |
He dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. |
That noble-one's-disciple, Kālāmas, whose mind is thus free from hostility, free from ill will, undefiled, and purified, |
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. |
has won four assurances in this very life. |
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti. |
‘If there is another world, and if there is fruit and result of good and bad actions, then it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world’—this is the first assurance he has won. |
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti. |
‘If, however, there is no other world, and there is no fruit and result of good and bad actions, then in this very life I maintain myself free from hostility, free from ill will, untroubled and happy’—this is the second assurance he has won. |
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi. |
‘If evil is done by one who does evil, then I have no thought of doing evil to anyone. |
Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti. |
Since I do no evil action, how can suffering touch me?’—this is the third assurance he has won. |
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti. |
‘If, however, evil is not done by one who does evil, then I see myself as purified in both respects’—this is the fourth assurance he has won. |
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. |
That noble-one's-disciple, Kālāmas, whose mind is thus free from hostility, free from ill will, undefiled, and purified, |
Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti. |
has won these four assurances in this very life.” |
“Evametaṁ, bhagavā, evametaṁ, sugata. |
“So it is, Blessed One! So it is, Well-Gone One! |
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. |
That noble-one's-disciple, bhante, whose mind is thus free from hostility, free from ill will, undefiled, and purified, |
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. |
has won four assurances in this very life. |
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti. |
‘If there is another world, and if there is fruit and result of good and bad actions, then it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world’—this is the first assurance he has won. |
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti. |
‘If, however, there is no other world, and there is no fruit and result of good and bad actions, then in this very life I maintain myself free from hostility, free from ill will, untroubled and happy’—this is the second assurance he has won. |
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi, akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti. |
‘If evil is done by one who does evil, then I have no thought of doing evil to anyone. Since I do no evil action, how can suffering touch me?’—this is the third assurance he has won. |
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti. |
‘If, however, evil is not done by one who does evil, then I see myself as purified in both respects’—this is the fourth assurance he has won. |
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. |
That noble-one's-disciple, bhante, whose mind is thus free from hostility, free from ill will, undefiled, and purified, |
Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti. |
has won these four assurances in this very life. |
Abhikkantaṁ, bhante …pe… |
Excellent, bhante! …pe… |
ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
We go for refuge to the Blessed One, to the Dhamma, and to the Bhikkhu Saṅgha. |
Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. |
May the Blessed One remember us as lay followers who have gone for refuge from this day forth for as long as life lasts.” |
Pañcamaṁ. |
Fifth. |
66 - AN3.66 Sāḷhasutta |
66 - AN3.66 Sāḷha |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ āyasmā nandako sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
On one occasion the venerable Nandaka was dwelling at Sāvatthī in the Eastern Park, in the palace of Migāra’s mother. |
Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho sāḷhaṁ migāranattāraṁ āyasmā nandako etadavoca: |
Then Sāḷha, Migāra’s grandson, and Sāṇa, Sekhuni’s grandson, approached the venerable Nandaka; having approached and paid homage to the venerable Nandaka, they sat down to one side. To Sāḷha, Migāra’s grandson, sitting to one side, the venerable Nandaka said this: |
“Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
“Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha. |
When you, Sāḷhas, know for yourselves: ‘These things are unwholesome, these things are blameworthy, these things are censured by the wise; these things, when undertaken and observed, lead to harm and suffering,’ then you, Sāḷhas, should abandon them. |
Taṁ kiṁ maññatha, sāḷhā, |
What do you think, Sāḷhas? |
atthi lobho”ti? |
Is there greed?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Abhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“Covetousness, Sāḷhas, is what I call this. |
Luddho kho ayaṁ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
This greedy person, Sāḷhas, being covetous, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, |
“What do you think, Sāḷhas? |
atthi doso”ti? |
Is there hatred?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Byāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“Ill will, Sāḷhas, is what I call this. |
Duṭṭho kho ayaṁ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
This hateful person, Sāḷhas, with a mind of ill will, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, |
“What do you think, Sāḷhas? |
atthi moho”ti? |
Is there delusion?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Avijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“Ignorance, Sāḷhas, is what I call this. |
Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
This deluded person, Sāḷhas, affected by ignorance, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti? |
“What do you think, Sāḷhas, are these things wholesome or unwholesome?” |
“Akusalā, bhante”. |
“Unwholesome, bhante.” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameworthy or blameless?” |
“Sāvajjā, bhante”. |
“Blameworthy, bhante.” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Censured by the wise or praised by the wise?” |
“Viññugarahitā, bhante”. |
“Censured by the wise, bhante.” |
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? |
“When undertaken and observed, do they lead to harm and suffering, or not? |
Kathaṁ vā ettha hotī”ti? |
Or how is it in this case?” |
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. |
“When undertaken and observed, bhante, they lead to harm and suffering. |
Evaṁ no ettha hotī”ti. |
So it appears to us in this case.” |
“Iti kho, sāḷhā, yaṁ taṁ avocumhā: |
“So then, Sāḷhas, what we said was: |
‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
‘Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, sāḷhā, attanāva jāneyyātha— |
When you, Sāḷhas, know for yourselves— |
ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, |
these things are unwholesome, these things are blameworthy, these things are censured by the wise; these things, when undertaken and observed, lead to harm and suffering, then you, Sāḷhas, should abandon them.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, sāḷhā, attanāva jāneyyātha: |
When you, Sāḷhas, know for yourselves: |
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha. |
‘These things are wholesome, these things are blameless, these things are praised by the wise; these things, when undertaken and observed, lead to welfare and happiness,’ then you, Sāḷhas, should enter upon and abide in them. |
Taṁ kiṁ maññatha, sāḷhā, atthi alobho”ti? |
What do you think, Sāḷhas, is there non-greed?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Anabhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“Non-covetousness, Sāḷhas, is what I call this. |
Aluddho kho ayaṁ, sāḷhā, anabhijjhālu neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti. |
This non-greedy person, Sāḷhas, being non-covetous, does not kill living beings, does not take what is not given, does not go to another’s wife, does not speak falsehood, and does not encourage others to do likewise, which is for his long-term welfare and happiness.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, atthi adoso”ti? |
“What do you think, Sāḷhas, is there non-hatred?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Abyāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“Non-ill will, Sāḷhas, is what I call this. |
Aduṭṭho kho ayaṁ, sāḷhā, abyāpannacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti. |
This person without hatred, Sāḷhas, with a mind free of ill will, does not kill living beings, does not take what is not given, does not go to another’s wife, does not speak falsehood, and does not encourage others to do likewise, which is for his long-term welfare and happiness.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, |
“What do you think, Sāḷhas, |
atthi amoho”ti? |
is there non-delusion?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Vijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“True knowledge, Sāḷhas, is what I call this. |
Amūḷho kho ayaṁ, sāḷhā, vijjāgato neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti. |
This undeluded person, Sāḷhas, possessing true knowledge, does not kill living beings, does not take what is not given, does not go to another’s wife, does not speak falsehood, and does not encourage others to do likewise, which is for his long-term welfare and happiness.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti? |
“What do you think, Sāḷhas, are these things wholesome or unwholesome?” |
“Kusalā, bhante”. |
“Wholesome, bhante.” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameworthy or blameless?” |
“Anavajjā, bhante”. |
“Blameless, bhante.” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Censured by the wise or praised by the wise?” |
“Viññuppasatthā, bhante”. |
“Praised by the wise, bhante.” |
“Samattā samādinnā hitāya sukhāya saṁvattanti, no vā? |
“When undertaken and observed, do they lead to welfare and happiness, or not? |
Kathaṁ vā ettha hotī”ti? |
Or how is it in this case?” |
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattantīti. |
“When undertaken and observed, bhante, they lead to welfare and happiness. |
Evaṁ no ettha hotī”ti. |
So it appears to us in this case.” |
“Iti kho, sāḷhā, yaṁ taṁ avocumhā: |
“So then, Sāḷhas, what we said was: |
‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
‘Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, sāḷhā, attanāva jāneyyātha— |
When you, Sāḷhas, know for yourselves— |
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṁ hitāya sukhāya saṁvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, |
these things are wholesome, these things are blameless, these things are praised by the wise; these things, when undertaken and observed, lead to long-term welfare and happiness, then you, Sāḷhas, should enter upon and abide in them.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Sa kho so, sāḷhā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā …pe… |
That noble-one's-disciple, Sāḷhas, thus devoid of covetousness, devoid of ill will, undeluded, clearly comprehending, mindful, dwells pervading with a mind imbued with loving-kindness …pe… |
karuṇā … |
compassion … |
muditā … |
altruistic joy … |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. |
dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
So evaṁ pajānāti: |
He understands thus: |
‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti. |
‘There is this, there is the inferior, there is the superior, there is a further escape from this field of perception.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; |
For one who knows thus and sees thus, the mind is liberated from the taint of sensuality, the mind is liberated from the taint of existence, the mind is liberated from the taint of ignorance; |
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
So evaṁ pajānāti: |
He understands thus: |
‘ahu pubbe lobho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalaṁ; |
‘Formerly there was greed, that was unwholesome; now it is not, thus this is wholesome; |
ahu pubbe doso …pe… |
Formerly there was hatred …pe… |
ahu pubbe moho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalan’ti. |
Formerly there was delusion, that was unwholesome; now it is not, thus this is wholesome.’ |
So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. |
He, in this very life, is desireless, extinguished, cooled, experiencing happiness, dwelling with a self that has become Brahma.” |
Chaṭṭhaṁ. |
Sixth. |
67 - AN3.67 Kathāvatthusutta |
67 - AN3.67 Topics of Conversation |
“Tīṇimāni, bhikkhave, kathāvatthūni. |
“Bhikkhus, there are these three topics of conversation. |
Katamāni tīṇi? |
What three? |
Atītaṁ vā, bhikkhave, addhānaṁ ārabbha kathaṁ katheyya: |
One might speak a conversation concerning the past, thinking: |
‘evaṁ ahosi atītamaddhānan’ti. |
‘Thus it was in the past.’ |
Anāgataṁ vā, bhikkhave, addhānaṁ ārabbha kathaṁ katheyya: |
Or one might speak a conversation concerning the future, thinking: |
‘evaṁ bhavissati anāgatamaddhānan’ti. |
‘Thus it will be in the future.’ |
Etarahi vā, bhikkhave, paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya: |
Or one might speak a conversation concerning the present, thinking: |
‘evaṁ hoti etarahi paccuppannamaddhānan’ti. |
‘Thus it is in the present.’ |
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. |
By engagement in conversation, bhikkhus, a person is to be known as skilled or unskilled in discussion. |
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ekaṁsabyākaraṇīyaṁ pañhaṁ na ekaṁsena byākaroti, vibhajjabyākaraṇīyaṁ pañhaṁ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṁ pañhaṁ na paṭipucchā byākaroti, ṭhapanīyaṁ pañhaṁ na ṭhapeti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. |
If, bhikkhus, a person, when asked a question, does not answer a question that should be answered categorically with a categorical answer, does not answer a question that should be answered analytically with an analytical answer, does not answer a question that should be answered with a counter-question with a counter-question, and does not set aside a question that should be set aside, then, bhikkhus, such a person is unskilled in discussion. |
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ekaṁsabyākaraṇīyaṁ pañhaṁ ekaṁsena byākaroti, vibhajjabyākaraṇīyaṁ pañhaṁ vibhajja byākaroti, paṭipucchābyākaraṇīyaṁ pañhaṁ paṭipucchā byākaroti, ṭhapanīyaṁ pañhaṁ ṭhapeti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. |
But if, bhikkhus, a person, when asked a question, answers a question that should be answered categorically with a categorical answer, answers a question that should be answered analytically with an analytical answer, answers a question that should be answered with a counter-question with a counter-question, and sets aside a question that should be set aside, then, bhikkhus, such a person is skilled in discussion. |
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. |
By engagement in conversation, bhikkhus, a person is to be known as skilled or unskilled in discussion. |
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. |
If, bhikkhus, a person, when asked a question, does not stand firm on what is proper and improper, does not stand firm on his assumptions, does not stand firm on what has been acknowledged, and does not stand firm on the method, then, bhikkhus, such a person is unskilled in discussion. |
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. |
But if, bhikkhus, a person, when asked a question, stands firm on what is proper and improper, stands firm on his assumptions, stands firm on what has been acknowledged, and stands firm on the method, then, bhikkhus, such a person is skilled in discussion. |
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. |
By engagement in conversation, bhikkhus, a person is to be known as skilled or unskilled in discussion. |
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. |
If, bhikkhus, a person, when asked a question, prevaricates, diverts the talk outside, and displays anger, hatred, and discontent, then, bhikkhus, such a person is unskilled in discussion. |
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno na aññenaññaṁ paṭicarati na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. |
But if, bhikkhus, a person, when asked a question, does not prevaricate, does not divert the talk outside, and does not display anger, hatred, and discontent, then, bhikkhus, such a person is skilled in discussion. |
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. |
By engagement in conversation, bhikkhus, a person is to be known as skilled or unskilled in discussion. |
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno abhiharati abhimaddati anupajagghati khalitaṁ gaṇhāti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. |
If, bhikkhus, a person, when asked a question, attacks, crushes, ridicules, and seizes on a slip, then, bhikkhus, such a person is unskilled in discussion. |
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṁ gaṇhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. |
But if, bhikkhus, a person, when asked a question, does not attack, does not crush, does not ridicule, and does not seize on a slip, then, bhikkhus, such a person is skilled in discussion. |
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti. |
By engagement in conversation, bhikkhus, a person is to be known as having a basis or as not having a basis. |
Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto saupaniso hoti. |
One with an unprepared ear, bhikkhus, is without a basis; one with a prepared ear has a basis. |
So saupaniso samāno abhijānāti ekaṁ dhammaṁ, parijānāti ekaṁ dhammaṁ, pajahati ekaṁ dhammaṁ, sacchikaroti ekaṁ dhammaṁ. |
He, having a basis, directly knows one thing, fully understands one thing, abandons one thing, and realizes one thing. |
So abhijānanto ekaṁ dhammaṁ, parijānanto ekaṁ dhammaṁ, pajahanto ekaṁ dhammaṁ, sacchikaronto ekaṁ dhammaṁ sammāvimuttiṁ phusati. |
He, directly knowing one thing, fully understanding one thing, abandoning one thing, and realizing one thing, touches right liberation. |
Etadatthā, bhikkhave, kathā; |
For this purpose, bhikkhus, is conversation; |
etadatthā mantanā; |
for this purpose is consultation; |
etadatthā upanisā; |
for this purpose is a basis; |
etadatthaṁ sotāvadhānaṁ, yadidaṁ anupādā cittassa vimokkhoti. |
for this purpose is giving ear, that is, for the liberation of the mind without clinging. |
Ye viruddhā sallapanti, |
Those who converse in opposition, |
viniviṭṭhā samussitā; |
entrenched and conceited; |
Anariyaguṇamāsajja, |
Finding fault with non-noble qualities, |
aññoññavivaresino. |
seeking each other’s openings. |
Dubbhāsitaṁ vikkhalitaṁ, |
Ill-spoken words and stumbles, |
sampamohaṁ parājayaṁ; |
confusion and defeat; |
Aññoññassābhinandanti, |
They rejoice in each other’s [misfortune], |
tadariyo kathanācare. |
a noble one would not engage in such talk. |
Sace cassa kathākāmo, |
If one desires to speak, |
kālamaññāya paṇḍito; |
knowing the time, the wise one; |
Dhammaṭṭhapaṭisaṁyuttā, |
Connected with the meaning of Dhamma, |
yā ariyacaritā kathā. |
the talk that is of noble conduct. |
Taṁ kathaṁ kathaye dhīro, |
The steadfast one should speak such talk, |
aviruddho anussito; |
unopposed and unconceited; |
Anunnatena manasā, |
With an unelated mind, |
apaḷāso asāhaso. |
without disparagement, without rashness. |
Anusūyāyamāno so, |
Without envy he speaks, |
sammadaññāya bhāsati; |
with right knowledge he speaks; |
Subhāsitaṁ anumodeyya, |
He would approve of what is well-spoken, |
dubbhaṭṭhe nāpasādaye. |
he would not disparage what is badly spoken. |
Upārambhaṁ na sikkheyya, |
He would not train in carping, |
khalitañca na gāhaye; |
nor seize upon a slip; |
Nābhihare nābhimadde, |
He would not attack, nor crush, |
na vācaṁ payutaṁ bhaṇe. |
nor speak a hostile word. |
Aññātatthaṁ pasādatthaṁ, |
For understanding and for confidence, |
sataṁ ve hoti mantanā; |
is the consultation of the good; |
Evaṁ kho ariyā mantenti, |
Thus indeed do the noble ones consult, |
esā ariyāna mantanā; |
this is the consultation of the nobles; |
Etadaññāya medhāvī, |
Knowing this, the wise one, |
na samusseyya mantaye”ti. |
would not be conceited in consultation.” |
Sattamaṁ. |
Seventh. |
69 - AN3.69 Akusalamūlasutta |
69 - AN3.69 Unwholesome Roots |
“Tīṇimāni, bhikkhave, akusalamūlāni. |
“Bhikkhus, there are these three unwholesome roots. |
Katamāni tīṇi? |
What three? |
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. |
Greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root. |
Yadapi, bhikkhave, lobho tadapi akusalamūlaṁ; |
Whatever, bhikkhus, is greed, that is an unwholesome root; |
yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; |
whatever a greedy person contrives by body, speech, or mind, that too is unwholesome; |
yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. |
whatever suffering a greedy person, overcome by greed, his mind obsessed by it, inflicts on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is unwholesome. |
Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti. |
Thus these many evil unwholesome states, born of greed, caused by greed, originated by greed, conditioned by greed, come into being. |
Yadapi, bhikkhave, doso tadapi akusalamūlaṁ; |
Whatever, bhikkhus, is hatred, that is an unwholesome root; |
yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; |
whatever a hateful person contrives by body, speech, or mind, that too is unwholesome; |
yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. |
whatever suffering a hateful person, overcome by hatred, his mind obsessed by it, inflicts on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is unwholesome. |
Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti. |
Thus these many evil unwholesome states, born of hatred, caused by hatred, originated by hatred, conditioned by hatred, come into being. |
Yadapi, bhikkhave, moho tadapi akusalamūlaṁ; |
Whatever, bhikkhus, is delusion, that is an unwholesome root; |
yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; |
whatever a deluded person contrives by body, speech, or mind, that too is unwholesome; |
yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. |
whatever suffering a deluded person, overcome by delusion, his mind obsessed by it, inflicts on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is unwholesome. |
Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. |
Thus these many evil unwholesome states, born of delusion, caused by delusion, originated by delusion, conditioned by delusion, come into being. |
Evarūpo cāyaṁ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi. |
Such a person, bhikkhus, is called a speaker at the wrong time, a speaker of untruth, a speaker of what is not beneficial, a speaker against the Dhamma, a speaker against the Vinaya. |
Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? |
And why, bhikkhus, is such a person called a speaker at the wrong time, a speaker of untruth, a speaker of what is not beneficial, a speaker against the Dhamma, a speaker against the Vinaya? |
Tathāhāyaṁ, bhikkhave, puggalo parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. |
Because such a person, bhikkhus, inflicts suffering on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power.’ |
Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; |
When spoken to with truth, he denies it, does not admit it; |
abhūtena vuccamāno na ātappaṁ karoti, tassa nibbeṭhanāya itipetaṁ atacchaṁ itipetaṁ abhūtanti. |
when spoken to with untruth, he makes no effort for its refutation, thinking ‘this is false, this is untrue.’ |
Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi. |
Therefore such a person is called a speaker at the wrong time, a speaker of untruth, a speaker of what is not beneficial, a speaker against the Dhamma, a speaker against the Vinaya. |
Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. |
Such a person, bhikkhus, overcome by evil unwholesome states born of greed, his mind obsessed by them, dwells in suffering in this very life, with distress, with despair, with fever. |
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. |
And with the breakup of the body, after death, a bad destination is to be expected. |
Dosajehi …pe… |
By those born of hatred …pe… |
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. |
Overcome by evil unwholesome states born of delusion, his mind obsessed by them, he dwells in suffering in this very life, with distress, with despair, with fever. |
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. |
And with the breakup of the body, after death, a bad destination is to be expected. |
Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṁ āpajjati, byasanaṁ āpajjati, anayabyasanaṁ āpajjati; |
Just as, bhikkhus, a sāl tree, or a dhavā tree, or a phandana tree, entwined and enveloped by three māluvā creepers, meets with calamity, meets with disaster, meets with calamity and disaster; |
evamevaṁ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. |
so too, bhikkhus, such a person, overcome by evil unwholesome states born of greed, his mind obsessed by them, dwells in suffering in this very life, with distress, with despair, with fever. |
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. |
And with the breakup of the body, after death, a bad destination is to be expected. |
Dosajehi …pe… |
By those born of hatred …pe… |
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ. |
Overcome by evil unwholesome states born of delusion, his mind obsessed by them, he dwells in suffering in this very life, with distress, with despair, with fever. |
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. |
And with the breakup of the body, after death, a bad destination is to be expected. |
Imāni kho, bhikkhave, tīṇi akusalamūlānīti. |
These, bhikkhus, are the three unwholesome roots. |
Tīṇimāni, bhikkhave, kusalamūlāni. |
Bhikkhus, there are these three wholesome roots. |
Katamāni tīṇi? |
What three? |
Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. |
Non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root. |
Yadapi, bhikkhave, alobho tadapi kusalamūlaṁ; |
Whatever, bhikkhus, is non-greed, that is a wholesome root; |
yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; |
whatever a non-greedy person contrives by body, speech, or mind, that too is wholesome; |
yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. |
whatever suffering a non-greedy person, not overcome by greed, his mind not obsessed by it, does not inflict on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is wholesome. |
Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti. |
Thus these many wholesome states, born of non-greed, caused by non-greed, originated by non-greed, conditioned by non-greed, come into being. |
Yadapi, bhikkhave, adoso tadapi kusalamūlaṁ; |
Whatever, bhikkhus, is non-hatred, that is a wholesome root; |
yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; |
whatever a person without hatred contrives by body, speech, or mind, that too is wholesome; |
yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. |
whatever suffering a person without hatred, not overcome by hatred, his mind not obsessed by it, does not inflict on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is wholesome. |
Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti. |
Thus these many wholesome states, born of non-hatred, caused by non-hatred, originated by non-hatred, conditioned by non-hatred, come into being. |
Yadapi, bhikkhave, amoho tadapi kusalamūlaṁ; |
Whatever, bhikkhus, is non-delusion, that is a wholesome root; |
yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; |
whatever an undeluded person contrives by body, speech, or mind, that too is wholesome; |
yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. |
whatever suffering an undeluded person, not overcome by delusion, his mind not obsessed by it, does not inflict on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is wholesome. |
Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. |
Thus these many wholesome states, born of non-delusion, caused by non-delusion, originated by non-delusion, conditioned by non-delusion, come into being. |
Evarūpo cāyaṁ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi. |
Such a person, bhikkhus, is called a speaker at the right time, a speaker of truth, a speaker of what is beneficial, a speaker on the Dhamma, a speaker on the Vinaya. |
Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? |
And why, bhikkhus, is such a person called a speaker at the right time, a speaker of truth, a speaker of what is beneficial, a speaker on the Dhamma, a speaker on the Vinaya? |
Tathāhāyaṁ, bhikkhave, puggalo na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. |
Because such a person, bhikkhus, does not inflict suffering on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power.’ |
Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; |
When spoken to with truth, he admits it, does not deny it; |
abhūtena vuccamāno ātappaṁ karoti tassa nibbeṭhanāya: |
when spoken to with untruth, he makes an effort for its refutation, thinking: |
‘itipetaṁ atacchaṁ, itipetaṁ abhūtan’ti. |
‘this is false, this is untrue.’ |
Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi. |
Therefore such a person is called a speaker at the right time, a speaker of what is beneficial, a speaker on the Dhamma, a speaker on the Vinaya. |
Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
For such a person, bhikkhus, evil unwholesome states born of greed are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. |
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. |
He dwells happily in this very life, without distress, without despair, without fever. |
Diṭṭheva dhamme parinibbāyati. |
In this very life, he attains final Nibbāna. |
Dosajā …pe… |
Those born of hatred …pe… |
parinibbāyati. |
he attains final Nibbāna. |
Mohajā …pe… |
Those born of delusion …pe… |
parinibbāyati. |
he attains final Nibbāna. |
Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. |
Suppose, bhikkhus, a sāl tree, or a dhavā tree, or a phandana tree, is entwined and enveloped by three māluvā creepers. |
Atha puriso āgaccheyya kudālapiṭakaṁ ādāya. |
Then a man would come along with a hoe and a basket. |
So taṁ māluvālataṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. |
He would cut that māluvā creeper at the root, having cut it at the root he would dig it up, having dug it up he would pull out the roots, even down to the fibres the size of usīra grass roots. |
So taṁ māluvālataṁ khaṇḍākhaṇḍikaṁ chindeyya, khaṇḍākhaṇḍikaṁ chetvā phāleyya, phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. |
He would cut that māluvā creeper into pieces, having cut it into pieces he would split them, having split them he would make them into small chips, having made them into small chips he would dry them in the wind and sun, having dried them in the wind and sun he would burn them with fire, having burnt them with fire he would make them into ashes, having made them into ashes he would winnow them in a strong wind or let them be carried away by a swift-flowing river. |
Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Thus, bhikkhus, those māluvā creepers of his would be cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. |
Evamevaṁ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
So too, bhikkhus, for such a person, evil unwholesome states born of greed are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. |
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. |
He dwells happily in this very life, without distress, without despair, without fever. |
Diṭṭheva dhamme parinibbāyati. |
In this very life, he attains final Nibbāna. |
Dosajā …pe… |
Those born of hatred …pe… |
mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Evil unwholesome states born of delusion are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. |
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. |
He dwells happily in this very life, without distress, without despair, without fever. |
Diṭṭheva dhamme parinibbāyati. |
In this very life, he attains final Nibbāna. |
Imāni kho, bhikkhave, tīṇi kusalamūlānī”ti. |
These, bhikkhus, are the three wholesome roots.” |
Navamaṁ. |
Ninth. |
70 - AN3.70 Uposathasutta |
70 - AN3.70 The Uposatha Discourse |
| |
70 - AN3.70 The Uposatha Discourse |
Evaṁ me sutaṁ— |
Thus have I heard— |
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
at one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion. |
Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca: |
Then Visākhā, Migāra's mother, on that uposatha day approached the Blessed One; having approached, she paid homage to the Blessed One and sat down to one side. As she was sitting to one side, the Blessed One said this to Visākhā, Migāra's mother: |
“handa kuto nu tvaṁ, visākhe, āgacchasi divā divassā”ti? |
Come now, Visākhā, where are you coming from in the middle of the day? |
“Uposathāhaṁ, bhante, ajja upavasāmī”ti. |
I am observing the uposatha today, venerable sir. |
“Tayo khome, visākhe, uposathā. |
"There are, Visākhā, three kinds of uposatha. |
Katame tayo? |
What three? |
Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho. |
The cowherd's uposatha, the Nigaṇṭha uposatha, the noble uposatha. |
Kathañca, visākhe, gopālakuposatho hoti? |
And how, Visākhā, is the cowherd's uposatha? |
Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṁ gāvo niyyātetvā iti paṭisañcikkhati: |
Just as, Visākhā, a cowherd in the evening, having returned the cattle to their owners, reflects thus: |
‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṁsu, amukasmiñca amukasmiñca padese pānīyāni piviṁsu; |
'Today the cattle grazed in such and such places, they drank water in such and such places; |
sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti; |
tomorrow the cattle will graze in such and such places, they will drink water in such and such places'; |
evamevaṁ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati: |
in the same way, Visākhā, here someone observing uposatha reflects thus: |
‘ahaṁ khvajja idañcidañca khādanīyaṁ khādiṁ, idañcidañca bhojanīyaṁ bhuñjiṁ; |
'Today I ate such and such food, I consumed such and such meals; |
sve dānāhaṁ idañcidañca khādanīyaṁ khādissāmi, idañcidañca bhojanīyaṁ bhuñjissāmī’ti. |
tomorrow I will eat such and such food, I will consume such and such meals.' |
So tena abhijjhāsahagatena cetasā divasaṁ atināmeti. |
He spends the day with a mind accompanied by covetousness. |
Evaṁ kho, visākhe, gopālakuposatho hoti. |
Thus, Visākhā, is the cowherd's uposatha. |
Evaṁ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro. |
When the cowherd's uposatha is observed in this way, Visākhā, it is not of great fruit, not of great benefit, not of great brilliance, not of great radiance. |
Kathañca, visākhe, nigaṇṭhuposatho hoti? |
And how, Visākhā, is the Nigaṇṭha uposatha? |
Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā. |
There are, Visākhā, ascetics called Nigaṇṭhas. |
Te sāvakaṁ evaṁ samādapenti: |
They instruct a disciple thus: |
‘ehi tvaṁ, ambho purisa, ye puratthimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; |
'Come, good man, lay down the rod toward living beings in the eastern direction beyond a hundred yojanas; |
ye pacchimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; |
lay down the rod toward living beings in the western direction beyond a hundred yojanas; |
ye uttarāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; |
lay down the rod toward living beings in the northern direction beyond a hundred yojanas; |
ye dakkhiṇāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhī’ti. |
lay down the rod toward living beings in the southern direction beyond a hundred yojanas.' |
Iti ekaccānaṁ pāṇānaṁ anuddayāya anukampāya samādapenti, ekaccānaṁ pāṇānaṁ nānuddayāya nānukampāya samādapenti. |
Thus they instruct in kindness and compassion toward some living beings, but not in kindness and compassion toward other living beings. |
Te tadahuposathe sāvakaṁ evaṁ samādapenti: |
On that uposatha day they instruct a disciple thus: |
‘ehi tvaṁ, ambho purisa, sabbacelāni nikkhipitvā evaṁ vadehi— |
'Come, good man, having removed all clothes, speak thus— |
nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani katthaci kiñcanatatthī’ti. |
I belong to no one anywhere in anything, nor does anything anywhere belong to me.' |
Jānanti kho panassa mātāpitaro: |
Yet his parents know: |
‘ayaṁ amhākaṁ putto’ti; |
'This is our son'; |
sopi jānāti: |
and he knows: |
‘ime mayhaṁ mātāpitaro’ti. |
'These are my parents.' |
Jānāti kho panassa puttadāro: |
His wife and children know: |
‘ayaṁ mayhaṁ bhattā’ti; |
'This is my husband'; |
sopi jānāti: |
and he knows: |
‘ayaṁ mayhaṁ puttadāro’ti. |
'This is my wife and children.' |
Jānanti kho panassa dāsakammakaraporisā: |
His slaves, workers, and servants know: |
‘ayaṁ amhākaṁ ayyo’ti; |
'This is our master'; |
sopi jānāti: |
and he knows: |
‘ime mayhaṁ dāsakammakaraporisā’ti. |
'These are my slaves, workers, and servants.' |
Iti yasmiṁ samaye sacce samādapetabbā musāvāde tasmiṁ samaye samādapenti. |
Thus at a time when he should be instructed in truth, at that time they instruct him in falsehood. |
Idaṁ tassa musāvādasmiṁ vadāmi. |
This I call his speaking falsehood. |
So tassā rattiyā accayena bhoge adinnaṁyeva paribhuñjati. |
After that night has passed, he enjoys wealth that was not given. |
Idaṁ tassa adinnādānasmiṁ vadāmi. |
This I call his taking what is not given. |
Evaṁ kho, visākhe, nigaṇṭhuposatho hoti. |
Thus, Visākhā, is the Nigaṇṭha uposatha. |
Evaṁ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro. |
When the Nigaṇṭha uposatha is observed in this way, Visākhā, it is not of great fruit, not of great benefit, not of great brilliance, not of great radiance. |
Kathañca, visākhe, ariyuposatho hoti? |
And how, Visākhā, is the noble uposatha? |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
The purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako tathāgataṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Tathāgata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
'Thus indeed is the Blessed One: accomplished, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, enlightened, blessed.' |
Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. |
As he recollects the Tathāgata, his mind becomes serene, joy arises, the defilements of the mind are abandoned, just as, Visākhā, the purification of a defiled head occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled head occur through proper effort? |
Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṁ vāyāmaṁ paṭicca, evaṁ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. |
Depending on soap and clay and water and a person's appropriate effort, thus, Visākhā, the purification of a defiled head occurs through proper effort. |
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. |
In the same way, Visākhā, the purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako tathāgataṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Tathāgata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
'Thus indeed is the Blessed One: accomplished, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, enlightened, blessed.' |
Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. |
As he recollects the Tathāgata, his mind becomes serene, joy arises, the defilements of the mind are abandoned. |
Ayaṁ vuccati, visākhe: |
This is called, Visākhā: |
‘ariyasāvako brahmuposathaṁ upavasati, brahmunā saddhiṁ saṁvasati, brahmañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. |
a noble-one's-disciple observes the Brahmā uposatha, dwells together with Brahmā, and with Brahmā as the cause his mind becomes serene, joy arises, the defilements of the mind are abandoned.' |
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .1 |
Thus, Visākhā, the purification of a defiled mind occurs through proper effort. .1 |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
The purification of a defiled mind occurs through proper effort, Visākhā. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako dhammaṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. |
'Well-proclaimed by the Blessed One is the Dhamma, directly visible, immediate, inviting investigation, applicable, to be personally experienced by the wise.' |
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. |
As he recollects the Dhamma, his mind becomes serene, joy arises, the defilements of the mind are abandoned, just as, Visākhā, the purification of a defiled body occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled body occur through proper effort? |
Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. |
Depending on oil and powder and water and a person's appropriate effort. |
Evaṁ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. |
Thus, Visākhā, the purification of a defiled body occurs through proper effort. |
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. |
In the same way, Visākhā, the purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako dhammaṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. |
'Well-proclaimed by the Blessed One is the Dhamma, directly visible, immediate, inviting investigation, applicable, to be personally experienced by the wise.' |
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. |
As he recollects the Dhamma, his mind becomes serene, joy arises, the defilements of the mind are abandoned. |
Ayaṁ vuccati, visākhe, ‘ariyasāvako dhammuposathaṁ upavasati, dhammena saddhiṁ saṁvasati, dhammañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. |
This is called, Visākhā, 'a noble-one's-disciple observes the Dhamma uposatha, dwells together with the Dhamma, and with the Dhamma as the cause his mind becomes serene, joy arises, the defilements of the mind are abandoned.' |
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .2 |
Thus, Visākhā, the purification of a defiled mind occurs through proper effort. .2 |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
The purification of a defiled mind occurs through proper effort, Visākhā. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako saṅghaṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. |
'Well-practiced is the Blessed One's community of disciples, uprightly practiced is the Blessed One's community of disciples, practicing the way is the Blessed One's community of disciples, practicing properly is the Blessed One's community of disciples—namely, the four pairs of persons, the eight types of individuals—this community of disciples of the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' |
Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. |
As he recollects the Saṅgha, his mind becomes serene, joy arises, the defilements of the mind are abandoned, just as, Visākhā, the purification of a defiled cloth occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled cloth occur through proper effort? |
Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. |
Depending on heat and alkali and cow dung and water and a person's appropriate effort. |
Evaṁ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. |
Thus, Visākhā, the purification of a defiled cloth occurs through proper effort. |
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. |
In the same way, Visākhā, the purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako saṅghaṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassā’ti. |
'Well-practiced is the Blessed One's community of disciples …and so forth… an unsurpassed field of merit for the world.' |
Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. |
As he recollects the Saṅgha, his mind becomes serene, joy arises, the defilements of the mind are abandoned. |
Ayaṁ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṁ upavasati, saṅghena saddhiṁ saṁvasati, saṅghañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. |
This is called, Visākhā, 'a noble-one's-disciple observes the Saṅgha uposatha, dwells together with the Saṅgha, and with the Saṅgha as the cause his mind becomes serene, joy arises, the defilements of the mind are abandoned.' |
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .3 |
Thus, Visākhā, the purification of a defiled mind occurs through proper effort. .3 |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
The purification of a defiled mind occurs through proper effort, Visākhā. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. |
Here, Visākhā, a noble-one's-disciple recollects his own virtues that are unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, untainted, leading to concentration. |
Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. |
As he recollects virtue, his mind becomes serene, joy arises, the defilements of the mind are abandoned, just as, Visākhā, the purification of a defiled mirror occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mirror occur through proper effort? |
Telañca paṭicca, chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. |
Depending on oil and ash and a cloth and a person's appropriate effort. |
Evaṁ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. |
Thus, Visākhā, the purification of a defiled mirror occurs through proper effort. |
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. |
In the same way, Visākhā, the purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni. |
Here, Visākhā, a noble-one's-disciple recollects his own virtues that are unbroken…and so forth…leading to concentration. |
Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. |
As he recollects virtue, his mind becomes serene, joy arises, the defilements of the mind are abandoned. |
Ayaṁ vuccati, visākhe, ‘ariyasāvako sīluposathaṁ upavasati, sīlena saddhiṁ saṁvasati, sīlañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. |
This is called, Visākhā, 'a noble-one's-disciple observes the virtue uposatha, dwells together with virtue, and with virtue as the cause his mind becomes serene, joy arises, the defilements of the mind are abandoned.' |
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .4 |
Thus, Visākhā, the purification of a defiled mind occurs through proper effort. .4 |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
The purification of a defiled mind occurs through proper effort, Visākhā. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako devatā anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the devas: |
‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. |
'There are the devas of the Four Great Kings, there are the devas of the Thirty-three, there are the Yāma devas, there are the Tusita devas, there are the devas who delight in creating, there are the devas who control others' creations, there are the devas of Brahmā's company, there are devas higher than that. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati. |
Whatever faith those devas possessed when they passed away from here and were reborn there, I too possess such faith. |
Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati. |
Whatever virtue those devas possessed when they passed away from here and were reborn there, I too possess such virtue. |
Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati. |
Whatever learning those devas possessed when they passed away from here and were reborn there, I too possess such learning. |
Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṁvijjati. |
Whatever generosity those devas possessed when they passed away from here and were reborn there, I too possess such generosity. |
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. |
Whatever wisdom those devas possessed when they passed away from here and were reborn there, I too possess such wisdom.' |
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. |
As he recollects his own and those devas' faith, virtue, learning, generosity, and wisdom, his mind becomes serene, joy arises, the defilements of the mind are abandoned, just as, Visākhā, the purification of defiled gold occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of defiled gold occur through proper effort? |
Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. |
Depending on a furnace and salt and flux and bellows and tongs and a person's appropriate effort. |
Evaṁ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. |
Thus, Visākhā, the purification of defiled gold occurs through proper effort. |
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. |
In the same way, Visākhā, the purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako devatā anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the devas: |
‘santi devā cātumahārājikā, santi devā tāvatiṁsā …pe… santi devā tatuttari. |
'There are the devas of the Four Great Kings, there are the devas of the Thirty-three…and so forth…there are devas higher than that. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati. |
Whatever faith those devas possessed when they passed away from here and were reborn there, I too possess such faith. |
Yathārūpena sīlena … |
Whatever virtue… |
sutena … |
learning… |
cāgena … |
generosity… |
paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. |
wisdom those devas possessed when they passed away from here and were reborn there, I too possess such wisdom.' |
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. |
As he recollects his own and those devas' faith, virtue, learning, generosity, and wisdom, his mind becomes serene, joy arises, the defilements of the mind are abandoned. |
Ayaṁ vuccati, visākhe, ‘ariyasāvako devatuposathaṁ upavasati, devatāhi saddhiṁ saṁvasati, devatā ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. |
This is called, Visākhā, 'a noble-one's-disciple observes the deva uposatha, dwells together with the devas, and with the devas as the cause his mind becomes serene, joy arises, the defilements of the mind are abandoned.' |
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .5 |
Thus, Visākhā, the purification of a defiled mind occurs through proper effort. .5 |
Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati: |
That noble-one's-disciple, Visākhā, reflects thus: |
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti; |
'As long as they live, arahants abstain from the destruction of life, are restrained from the destruction of life, have laid down the rod, have laid down the sword, are conscientious, merciful, and dwell compassionate for the welfare of all living beings; |
ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. |
I too today for this night and day abstain from the destruction of life, am restrained from the destruction of life, have laid down the rod, have laid down the sword, am conscientious, merciful, and dwell compassionate for the welfare of all living beings. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto adinnādānaṁ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti; |
As long as they live, arahants abstain from taking what is not given, are restrained from taking what is not given, take only what is given, expect only what is given, dwell with a self that has become pure by not stealing; |
ahampajja imañca rattiṁ imañca divasaṁ adinnādānaṁ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. |
I too today for this night and day abstain from taking what is not given, am restrained from taking what is not given, take only what is given, expect only what is given, dwell with a self that has become pure by not stealing. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto abrahmacariyaṁ pahāya brahmacārī ārācārī viratā methunā gāmadhammā; |
As long as they live, arahants abstain from unchastity, are celibate, living apart, abstaining from sexual intercourse, the village practice; |
ahampajja imañca rattiṁ imañca divasaṁ abrahmacariyaṁ pahāya brahmacārī ārācārī virato methunā gāmadhammā. |
I too today for this night and day abstain from unchastity, am celibate, living apart, abstaining from sexual intercourse, the village practice. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto musāvādaṁ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṁvādakā lokassa; |
As long as they live, arahants abstain from false speech, are restrained from false speech, speak truth, are truth-speakers, reliable, trustworthy, not deceiving the world; |
ahampajja imañca rattiṁ imañca divasaṁ musāvādaṁ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
I too today for this night and day abstain from false speech, am restrained from false speech, speak truth, am a truth-speaker, reliable, trustworthy, not deceiving the world. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā; |
As long as they live, arahants abstain from wine, liquor, and intoxicants that cause heedlessness, are restrained from wine, liquor, and intoxicants that cause heedlessness; |
ahampajja imañca rattiṁ imañca divasaṁ surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. |
I too today for this night and day abstain from wine, liquor, and intoxicants that cause heedlessness, am restrained from wine, liquor, and intoxicants that cause heedlessness. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; |
As long as they live, arahants eat one meal a day, abstain at night, refrain from eating at the wrong time; |
ahampajja imañca rattiṁ imañca divasaṁ ekabhattiko rattūparato virato vikālabhojanā. |
I too today for this night and day eat one meal a day, abstain at night, refrain from eating at the wrong time. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; |
As long as they live, arahants abstain from dancing, singing, music, watching shows, wearing garlands, using perfumes, and adorning themselves with cosmetics and ornaments; |
ahampajja imañca rattiṁ imañca divasaṁ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato. |
I too today for this night and day abstain from dancing, singing, music, watching shows, wearing garlands, using perfumes, and adorning myself with cosmetics and ornaments. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti mañcake vā tiṇasanthārake vā; |
As long as they live, arahants abstain from high and large beds, are restrained from high and large beds, use low beds, either a couch or a spread of grass; |
ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi mañcake vā tiṇasanthārake vā. |
I too today for this night and day abstain from high and large beds, am restrained from high and large beds, use a low bed, either a couch or a spread of grass. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. |
By this factor too I imitate the arahants, and my uposatha will be observed.' |
Evaṁ kho, visākhe, ariyuposatho hoti. |
Thus, Visākhā, is the noble uposatha. |
Evaṁ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro. |
When the noble uposatha is observed in this way, Visākhā, it is of great fruit, great benefit, great brilliance, great radiance. |
Kīvamahapphalo hoti kīvamahānisaṁso kīvamahājutiko kīvamahāvipphāro? |
How great is its fruit, how great its benefit, how great its brilliance, how great its radiance? |
Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— |
Suppose, Visākhā, someone were to exercise sovereign rule over these sixteen great countries rich in the seven treasures, that is to say— |
aṅgānaṁ, magadhānaṁ, kāsīnaṁ, kosalānaṁ, vajjīnaṁ, mallānaṁ, cetīnaṁ, vaṅgānaṁ, kurūnaṁ, pañcālānaṁ, macchānaṁ, sūrasenānaṁ, assakānaṁ, avantīnaṁ, gandhārānaṁ, kambojānaṁ, aṭṭhaṅgasamannāgatassa uposathassa etaṁ kalaṁ nāgghati soḷasiṁ. |
the Aṅgas, Magadhans, Kāsīs, Kosalans, Vajjians, Mallas, Cetīs, Vaṅgas, Kurus, Pañcālas, Macchas, Sūrasenas, Assakas, Avantis, Gandhārans, Kambojans, such sovereignty would not be worth a sixteenth part of the uposatha endowed with eight factors. |
Taṁ kissa hetu? |
For what reason? |
Kapaṇaṁ, visākhe, mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya. |
Wretched, Visākhā, is human kingship compared to divine happiness. |
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. |
What are fifty human years, Visākhā, that is one day and night for the devas of the Four Great Kings. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ. |
By such years, five hundred divine years is the lifespan of the devas of the Four Great Kings. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the devas of the Four Great Kings. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Wretched is human kingship compared to divine happiness.' |
Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. |
What is one hundred human years, Visākhā, that is one day and night for the devas of the Thirty-three. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbaṁ vassasahassaṁ tāvatiṁsānaṁ devānaṁ āyuppamāṇaṁ. |
By such years, one thousand divine years is the lifespan of the devas of the Thirty-three. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the devas of the Thirty-three. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Wretched is human kingship compared to divine happiness.' |
Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. |
What are two hundred human years, Visākhā, that is one day and night for the Yāma devas. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbāni dve vassasahassāni yāmānaṁ devānaṁ āyuppamāṇaṁ. |
By such years, two thousand divine years is the lifespan of the Yāma devas. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the Yāma devas. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Wretched is human kingship compared to divine happiness.' |
Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. |
What are four hundred human years, Visākhā, that is one day and night for the Tusita devas. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbāni cattāri vassasahassāni tusitānaṁ devānaṁ āyuppamāṇaṁ. |
By such years, four thousand divine years is the lifespan of the Tusita devas. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the Tusita devas. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Wretched is human kingship compared to divine happiness.' |
Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. |
What are eight hundred human years, Visākhā, that is one day and night for the devas who delight in creating. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṁ devānaṁ āyuppamāṇaṁ. |
By such years, eight thousand divine years is the lifespan of the devas who delight in creating. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the devas who delight in creating. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Wretched is human kingship compared to divine happiness.' |
Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. |
What are sixteen hundred human years, Visākhā, that is one day and night for the devas who control others' creations. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṁ devānaṁ āyuppamāṇaṁ. |
By such years, sixteen thousand divine years is the lifespan of the devas who control others' creations. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the devas who control others' creations. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāyā’ti. |
'Wretched is human kingship compared to divine happiness.' |
Pāṇaṁ na haññe na cadinnamādiye, |
Do not kill living beings nor take what is not given, |
Musā na bhāse na ca majjapo siyā; |
Do not speak falsely nor be a drinker of liquor; |
Abrahmacariyā virameyya methunā, |
Abstain from unchastity, from sexual intercourse, |
Rattiṁ na bhuñjeyya vikālabhojanaṁ. |
Do not eat at night, at the wrong time for food. |
Mālaṁ na dhāre na ca gandhamācare, |
Do not wear garlands nor use perfumes, |
Mañce chamāyaṁ va sayetha santhate; |
Sleep on a mat spread on the ground or on a couch; |
Etañhi aṭṭhaṅgikamāhuposathaṁ, |
This indeed they call the eightfold uposatha, |
Buddhena dukkhantagunā pakāsitaṁ. |
Proclaimed by the Buddha who has ended suffering. |
Cando ca suriyo ca ubho sudassanā, |
The moon and sun, both beautiful to see, |
Obhāsayaṁ anupariyanti yāvatā; |
Shining, they travel as far as they illuminate; |
Tamonudā te pana antalikkhagā, |
Those banishers of darkness traveling through the sky, |
Nabhe pabhāsanti disāvirocanā. |
Shine in space, illuminating the directions. |
Etasmiṁ yaṁ vijjati antare dhanaṁ, |
Whatever wealth exists in this interval— |
Muttā maṇi veḷuriyañca bhaddakaṁ; |
pearls, gems, fine beryl, |
Siṅgī suvaṇṇaṁ atha vāpi kañcanaṁ, |
horn-silver, gold, or refined gold, |
Yaṁ jātarūpaṁ haṭakanti vuccati. |
what is called natural gold, haṭaka— |
Aṭṭhaṅgupetassa uposathassa, |
They do not equal a sixteenth part |
Kalampi te nānubhavanti soḷasiṁ; |
Of the uposatha endowed with eight factors; |
Candappabhā tāragaṇā ca sabbe. |
All the light of moon and stars. |
Tasmā hi nārī ca naro ca sīlavā, |
Therefore indeed, virtuous women and men, |
Aṭṭhaṅgupetaṁ upavassuposathaṁ; |
Should observe the uposatha endowed with eight factors; |
Puññāni katvāna sukhudrayāni, |
Having done meritorious deeds leading to happiness, |
Aninditā saggamupenti ṭhānan”ti. |
Blameless, they go to heavenly places. |
Dasamaṁ. |
The tenth. |
Mahāvaggo sattamo. |
The seventh chapter, the Great Section. |
Tassuddānaṁ |
Its summary: |
Titthabhayañca venāgo, |
Sectarians and fear, and the bamboo, |
sarabho kesamuttiyā; |
The antelope and the hair-cutting; |
Sāḷho cāpi kathāvatthu, |
Sāḷha too and the topic for discussion, |
titthiyamūluposathoti. |
The sectarian root and uposatha. |
80 - AN3.80 Cūḷanikāsutta |
80 - AN3.80 The Shorter Account of the Atom |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. When he had sat down, Venerable Ānanda said to the Blessed One: |
“sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
"This I have heard and received directly from the Blessed One: |
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesī’ti. |
'Abhibhū, a disciple of the Blessed One Sikhī, while abiding in the Brahma world, made a thousand-world system resound with his voice.' |
Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti? |
But how far, Bhante, can the Blessed One, the Arahant, the Fully Awakened One, make resound with his voice?" |
“Sāvako so, ānanda, appameyyā tathāgatā”ti. |
That disciple, Ānanda, is immeasurable compared to a Tathāgata. |
Dutiyampi kho āyasmā ānando bhagavantaṁ etadavoca: |
A second time Venerable Ānanda said to the Blessed One: |
“sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
"This I have heard and received directly from the Blessed One: |
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesī’ti. |
'Abhibhū, a disciple of the Blessed One Sikhī, while abiding in the Brahma world, made a thousand-world system resound with his voice.' |
Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti? |
But how far, Bhante, can the Blessed One, the Arahant, the Fully Awakened One, make resound with his voice?" |
“Sāvako so, ānanda, appameyyā tathāgatā”ti. |
That disciple, Ānanda, is immeasurable compared to a Tathāgata. |
Tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca: |
A third time Venerable Ānanda said to the Blessed One: |
“sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
"This I have heard and received directly from the Blessed One: |
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesī’ti. |
'Abhibhū, a disciple of the Blessed One Sikhī, while abiding in the Brahma world, made a thousand-world system resound with his voice.' |
Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti? |
But how far, Bhante, can the Blessed One, the Arahant, the Fully Awakened One, make resound with his voice?" |
“Sutā te, ānanda, sahassī cūḷanikā lokadhātū”ti? |
Have you heard, Ānanda, of the thousand-world system, the **cūḷanikā**? |
“Etassa, bhagavā, kālo; etassa, sugata, kālo, |
"Now is the time, Blessed One! Now is the time, Fortunate One! |
yaṁ bhagavā bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. |
Let the Blessed One speak. Having heard the Blessed One, the bhikkhus will remember it." |
“Tenahānanda, suṇāhi sādhukaṁ manasi karohi, bhāsissāmī”ti. |
Then, Ānanda, listen and pay close attention; I shall speak. |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
"Yes, Bhante," Venerable Ānanda replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Yāvatā, ānanda, candimasūriyā pariharanti, disā bhanti virocanā, tāva sahassadhā loko. |
"As far, Ānanda, as the moon and sun revolve, illuminating the directions, so far extends a **thousandfold world system**. |
Tasmiṁ sahassadhā loke sahassaṁ candānaṁ, sahassaṁ sūriyānaṁ, sahassaṁ sinerupabbatarājānaṁ, sahassaṁ jambudīpānaṁ, sahassaṁ aparagoyānānaṁ, sahassaṁ uttarakurūnaṁ, sahassaṁ pubbavidehānaṁ, cattāri mahāsamuddasahassāni, cattāri mahārājasahassāni, sahassaṁ cātumahārājikānaṁ, sahassaṁ tāvatiṁsānaṁ, sahassaṁ yāmānaṁ, sahassaṁ tusitānaṁ, sahassaṁ nimmānaratīnaṁ, sahassaṁ paranimmitavasavattīnaṁ, sahassaṁ brahmalokānaṁ— |
In that thousandfold world system there are a thousand moons, a thousand suns, a thousand kings of mountains, Sineru, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, four thousand great oceans, four thousand Great Kings, a thousand Cātumahārājika worlds, a thousand Tāvatiṁsa worlds, a thousand Yāma worlds, a thousand Tusita worlds, a thousand Nimmānaratī worlds, a thousand Paranimmitavasavattī worlds, a thousand Brahma worlds— |
ayaṁ vuccatānanda, sahassī cūḷanikā lokadhātu. |
this, Ānanda, is called a **thousandfold minor world system (cūḷanikā lokadhātu)**. |
Yāvatānanda, sahassī cūḷanikā lokadhātu tāva sahassadhā loko. |
As far, Ānanda, as a thousandfold minor world system extends, so far extends a thousandfold world system. |
Ayaṁ vuccatānanda, dvisahassī majjhimikā lokadhātu. |
This, Ānanda, is called a **twice-thousand middling world system (dvisahassī majjhimikā lokadhātu)**. |
Yāvatānanda, dvisahassī majjhimikā lokadhātu tāva sahassadhā loko. |
As far, Ānanda, as a twice-thousand middling world system extends, so far extends a thousandfold world system. |
Ayaṁ vuccatānanda, tisahassī mahāsahassī lokadhātu. |
This, Ānanda, is called a **trice-thousand great-thousand world system (tisahassī mahāsahassī lokadhātu)**. |
Ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṁ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti. |
If a Tathāgata wishes, Ānanda, he could make the trice-thousand great-thousand world system resound with his voice, as far as he wishes." |
“Yathā kathaṁ pana, bhante, bhagavā tisahassimahāsahassilokadhātuṁ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti? |
But how, Bhante, could the Blessed One make the trice-thousand great-thousand world system resound with his voice, as far as he wishes? |
“Idhānanda, tathāgato tisahassimahāsahassilokadhātuṁ obhāsena phareyya. |
"Here, Ānanda, a Tathāgata would pervade the trice-thousand great-thousand world system with a radiance. |
Yadā te sattā taṁ ālokaṁ sañjāneyyuṁ, atha tathāgato ghosaṁ kareyya saddamanussāveyya. |
When those beings perceive that light, then the Tathāgata would make a sound, would make his voice heard. |
Evaṁ kho, ānanda, tathāgato tisahassimahāsahassilokadhātuṁ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti. |
It is in this way, Ānanda, that a Tathāgata could make the trice-thousand great-thousand world system resound with his voice, as far as he wishes." |
Evaṁ vutte, āyasmā ānando āyasmantaṁ udāyiṁ etadavoca: |
When this was said, Venerable Ānanda said to Venerable Udāyī: |
“lābhā vata me, suladdhaṁ vata me, |
"Truly, I have gained, truly, I have obtained, |
yassa me satthā evaṁmahiddhiko evaṁmahānubhāvo”ti. |
since my Teacher is so mighty, so powerful!" |
Evaṁ vutte, āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca: |
When this was said, Venerable Udāyī said to Venerable Ānanda: |
“kiṁ tuyhettha, āvuso ānanda, yadi te satthā evaṁmahiddhiko evaṁmahānubhāvo”ti? |
What is there for you, friend Ānanda, if your Teacher is so mighty, so powerful? |
Evaṁ vutte, bhagavā āyasmantaṁ udāyiṁ etadavoca: |
When this was said, the Blessed One said to Venerable Udāyī: |
“mā hevaṁ, udāyi, mā hevaṁ, udāyi. |
"Don't say that, Udāyī! Don't say that, Udāyī! |
Sace, udāyi, ānando avītarāgo kālaṁ kareyya, tena cittappasādena sattakkhattuṁ devesu devarajjaṁ kāreyya, sattakkhattuṁ imasmiṁyeva jambudīpe mahārajjaṁ kāreyya. |
If, Udāyī, Ānanda were to die without abandoning lust, by that clarity of mind he would rule as king of the gods seven times, and rule as a great king in this very Jambudīpa seven times. |
Api ca, udāyi, ānando diṭṭheva dhamme parinibbāyissatī”ti. |
But, Udāyī, Ānanda will attain final Nibbāna in this very life." |
Dasamaṁ. |
The tenth. |
Ānandavaggo tatiyo. |
The Chapter on Ānanda, the third. |
Tassuddānaṁ |
The summary of this: |
Channo ājīvako sakko, |
Channa, the Ājīvaka, the Sakyan, |
nigaṇṭho ca nivesako; |
the Nigaṇṭha and the settler; |
Duve bhavā sīlabbataṁ, |
Two existences, the practice of precepts, |
gandhajātañca cūḷanīti. |
the perfume and the atom. |
91 - AN3.91 Saṅkavāsutta |
91 - AN3.91 The Discourse at Saṅkavā |
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena saṅkavā nāma kosalānaṁ nigamo tadavasari. |
On one occasion the Blessed One, while wandering on tour among the Kosalans with a large Saṅgha of bhikkhus, arrived at a Kosalan town called Saṅkavā. |
Tatra sudaṁ bhagavā saṅkavāyaṁ viharati. |
There the Blessed One dwelled at Saṅkavā. |
Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṁ āvāsiko hoti. |
Now at that time, a bhikkhu named Kassapagotta was residing at Saṅkavā. |
Tatra sudaṁ bhagavā sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandasseti samādapeti samuttejeti sampahaṁseti. |
There the Blessed One instructed, exhorted, inspired, and gladdened the bhikkhus with a Dhamma talk connected with training rules. |
Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
Then, as the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, the bhikkhu Kassapagotta felt dissatisfaction and resentment: |
“adhisallikhatevāyaṁ samaṇo”ti. |
This ascetic just keeps on preaching discipline! |
Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. |
Then the Blessed One, having dwelled at Saṅkavā for as long as he wished, set out on tour towards Rājagaha. |
Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. |
Wandering by stages, he arrived at Rājagaha. |
Tatra sudaṁ bhagavā rājagahe viharati. |
There the Blessed One dwelled at Rājagaha. |
Atha kho kassapagottassa bhikkhuno acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro: |
Then, not long after the Blessed One had departed, the bhikkhu Kassapagotta felt remorse and regret: |
“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; |
"It was a loss for me, it was no gain for me; it was ill-gained for me, it was not well-gained for me; |
yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
that when the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, I felt dissatisfaction and resentment: |
‘adhisallikhatevāyaṁ samaṇo’ti. |
'This ascetic just keeps on preaching discipline!' |
Yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike accayaṁ accayato deseyyan”ti. |
What if I were to approach the Blessed One; and having approached, were to confess my transgression to the Blessed One as a transgression?" |
Atha kho kassapagotto bhikkhu senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. |
Then the bhikkhu Kassapagotta put his lodging in order, took his bowl and robe, and set out towards Rājagaha. |
Anupubbena yena rājagahaṁ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kassapagotto bhikkhu bhagavantaṁ etadavoca: |
Wandering by stages, he arrived at Rājagaha, at Mount Gijjhakūṭa, where the Blessed One was dwelling. Having approached the Blessed One, he paid homage to him and sat down to one side. When he had sat down, the bhikkhu Kassapagotta said to the Blessed One: |
“Ekamidaṁ, bhante, samayaṁ bhagavā saṅkavāyaṁ viharati, saṅkavā nāma kosalānaṁ nigamo. |
"On one occasion, Bhante, the Blessed One was dwelling in Saṅkavā, a Kosalan town called Saṅkavā. |
Tatra, bhante, bhagavā sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassesi samādapesi samuttejesi sampahaṁsesi. |
There, Bhante, the Blessed One instructed, exhorted, inspired, and gladdened the bhikkhus with a Dhamma talk connected with training rules. |
Tassa mayhaṁ bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
As the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, I felt dissatisfaction and resentment: |
‘adhisallikhatevāyaṁ samaṇo’ti. |
'This ascetic just keeps on preaching discipline!' |
Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. (…) |
Then the Blessed One, having dwelled at Saṅkavā for as long as he wished, set out on tour towards Rājagaha. (...) |
Tassa mayhaṁ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro: |
Then, Bhante, not long after the Blessed One had departed, I felt remorse and regret: |
‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; |
'It was a loss for me, it was no gain for me; it was ill-gained for me, it was not well-gained for me; |
yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
that when the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, I felt dissatisfaction and resentment: |
“adhisallikhatevāyaṁ samaṇo”ti. |
This ascetic just keeps on preaching discipline! |
Yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike accayaṁ accayato deseyyan’ti. |
What if I were to approach the Blessed One; and having approached, were to confess my transgression to the Blessed One as a transgression?' |
Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
A transgression has overcome me, Bhante, like a fool, like a deluded one, like an unwholesome one, that when the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, I felt dissatisfaction and resentment: |
‘adhisallikhatevāyaṁ samaṇo’ti. |
'This ascetic just keeps on preaching discipline!' |
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu, āyatiṁ saṁvarāyā”ti. |
May the Blessed One, Bhante, accept my transgression as a transgression for future restraint." |
“Taggha taṁ, kassapa, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yassa te mayi sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
"Truly, Kassapa, a transgression has overcome you like a fool, like a deluded one, like an unwholesome one, that when I was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, you felt dissatisfaction and resentment: |
‘adhisallikhatevāyaṁ samaṇo’ti. |
'This ascetic just keeps on preaching discipline!' |
Yato ca kho tvaṁ, kassapa, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. |
But since you, Kassapa, see your transgression as a transgression and make amends in accordance with the Dhamma, we accept it from you. |
Vuddhihesā, kassapa, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati. |
For it is a growth in the Noble One's Discipline for one who sees a transgression as a transgression, makes amends in accordance with the Dhamma, and undertakes future restraint. |
Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno na vaṇṇaṁ bhaṇāmi. |
Even if, Kassapa, a bhikkhu is an elder, but he is not keen on training, nor a praiser of undertaking training, and he does not encourage other bhikkhus who are not keen on training to train, and he does not praise other bhikkhus who are keen on training with true, factual, timely praise, I do not praise such an elder bhikkhu, Kassapa. |
Taṁ kissa hetu? |
What is the reason for this? |
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. |
If the Teacher praises him, other bhikkhus would associate with him; those who associate with him would follow his example; and for those who follow his example, it would be for their harm and suffering for a long time. |
Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṁ bhaṇāmi. |
Therefore, Kassapa, I do not praise such an elder bhikkhu. |
Majjhimo cepi, kassapa, bhikkhu hoti …pe… |
Even if, Kassapa, a bhikkhu is of middle standing... |
navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno na vaṇṇaṁ bhaṇāmi. |
Even if, Kassapa, a bhikkhu is newly ordained, but he is not keen on training, nor a praiser of undertaking training, and he does not encourage other bhikkhus who are not keen on training to train, and he does not praise other bhikkhus who are keen on training with true, factual, timely praise, I do not praise such a newly ordained bhikkhu, Kassapa. |
Taṁ kissa hetu? |
What is the reason for this? |
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. |
If the Teacher praises him, other bhikkhus would associate with him; those who associate with him would follow his example; and for those who follow his example, it would be for their harm and suffering for a long time. |
Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṁ bhaṇāmi. |
Therefore, Kassapa, I do not praise such a newly ordained bhikkhu. |
Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno vaṇṇaṁ bhaṇāmi. |
But if, Kassapa, an elder bhikkhu is keen on training, a praiser of undertaking training, and he encourages other bhikkhus who are not keen on training to train, and he praises other bhikkhus who are keen on training with true, factual, timely praise, I praise such an elder bhikkhu, Kassapa. |
Taṁ kissa hetu? |
What is the reason for this? |
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti. |
If the Teacher praises him, other bhikkhus would associate with him; those who associate with him would follow his example; and for those who follow his example, it would be for their welfare and happiness for a long time. |
Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṁ bhaṇāmi. |
Therefore, Kassapa, I praise such an elder bhikkhu. |
Majjhimo cepi, kassapa, bhikkhu hoti sikkhākāmo …pe… |
Even if, Kassapa, a bhikkhu is of middle standing... |
navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno vaṇṇaṁ bhaṇāmi. |
Even if, Kassapa, a bhikkhu is newly ordained, keen on training, a praiser of undertaking training, and he encourages other bhikkhus who are not keen on training to train, and he praises other bhikkhus who are keen on training with true, factual, timely praise, I praise such a newly ordained bhikkhu, Kassapa. |
Taṁ kissa hetu? |
What is the reason for this? |
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti. |
If the Teacher praises him, other bhikkhus would associate with him; those who associate with him would follow his example; and for those who follow his example, it would be for their welfare and happiness for a long time. |
Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṁ bhaṇāmī”ti. |
Therefore, Kassapa, I praise such a newly ordained bhikkhu." |
Ekādasamaṁ. |
The eleventh. |
Samaṇavaggo catuttho. |
The Chapter of Ascetics, the fourth. |
Tassuddānaṁ |
The summary of this: |
Samaṇo gadrabho khettaṁ, |
The ascetic, the donkey, the field, |
vajjiputto ca sekkhakaṁ; |
the Vajjī son and the trainee; |
Tayo ca sikkhanā vuttā, |
Three trainings are stated, |
dve sikkhā saṅkavāya cāti. |
two trainings and at Saṅkavā. |
99 - AN3.99 Potthakasutta |
99 - AN3.99 The Discourse on the Linen Cloth |
“Navopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; |
"Bhikkhus, a new linen cloth is unsightly, unpleasant to the touch, and of little value; |
majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; |
a middling linen cloth is unsightly, unpleasant to the touch, and of little value; |
jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca. |
an old linen cloth is unsightly, unpleasant to the touch, and of little value. |
Jiṇṇampi, bhikkhave, potthakaṁ ukkhaliparimajjanaṁ vā karonti saṅkārakūṭe vā naṁ chaḍḍenti. |
Even an old linen cloth, bhikkhus, people use for wiping pots or throw it on a rubbish heap. |
Evamevaṁ kho, bhikkhave, navo cepi bhikkhu hoti dussīlo pāpadhammo. |
In the same way, bhikkhus, if a bhikkhu is newly ordained, unvirtuous, of bad character. |
Idamassa dubbaṇṇatāya vadāmi. |
I declare this to be his unsightliness. |
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is unsightly, so I declare this person to be. |
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. |
Those who associate with him, attend upon him, or emulate him, it will be for their harm and suffering for a long time. |
Idamassa dukkhasamphassatāya vadāmi. |
I declare this to be his unpleasantness to the touch. |
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is unpleasant to the touch, so I declare this person to be. |
Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. |
Those from whom he accepts robes, alms-food, lodging, or requisites for the sick, it will not be of great fruit or great benefit for them. |
Idamassa appagghatāya vadāmi. |
I declare this to be his little value. |
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is of little value, so I declare this person to be. |
Majjhimo cepi, bhikkhave, bhikkhu hoti …pe… |
Even if, bhikkhus, a bhikkhu is of middle standing... |
thero cepi, bhikkhave, bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya vadāmi. |
Even if, bhikkhus, an elder bhikkhu is unvirtuous, of bad character, I declare this to be his unsightliness. |
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is unsightly, so I declare this person to be. |
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. |
Those who associate with him, attend upon him, or emulate him, it will be for their harm and suffering for a long time. |
Idamassa dukkhasamphassatāya vadāmi. |
I declare this to be his unpleasantness to the touch. |
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is unpleasant to the touch, so I declare this person to be. |
Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. |
Those from whom he accepts robes, alms-food, lodging, or requisites for the sick, it will not be of great fruit or great benefit for them. |
Idamassa appagghatāya vadāmi. |
I declare this to be his little value. |
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is of little value, so I declare this person to be. |
Evarūpo cāyaṁ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. |
And if such an elder bhikkhu, bhikkhus, speaks in the midst of the Saṅgha. |
Tamenaṁ bhikkhū evamāhaṁsu: |
Then the bhikkhus say to him: |
‘kiṁ nu kho tuyhaṁ bālassa abyattassa bhaṇitena, |
'Why do you, a foolish, ignorant one, speak? |
tvampi nāma bhaṇitabbaṁ maññasī’ti. |
Do you imagine that you too should speak?' |
So kupito anattamano tathārūpiṁ vācaṁ nicchāreti yathārūpāya vācāya saṅgho taṁ ukkhipati, saṅkārakūṭeva naṁ potthakaṁ. |
He, being angry and displeased, utters such speech that by such speech the Saṅgha expels him, like that linen cloth on a rubbish heap. |
Navampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. |
Bhikkhus, a new Kāsi cloth is beautiful, pleasant to the touch, and of great value; a middling Kāsi cloth is beautiful, pleasant to the touch, and of great value; an old Kāsi cloth is beautiful, pleasant to the touch, and of great value. |
Jiṇṇampi, bhikkhave, kāsikaṁ vatthaṁ ratanapaliveṭhanaṁ vā karoti gandhakaraṇḍake vā naṁ pakkhipanti. |
Even an old Kāsi cloth, bhikkhus, people use for wrapping jewels or place it in a perfume box. |
Evamevaṁ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi. |
In the same way, bhikkhus, if a bhikkhu is newly ordained, virtuous, of good character, I declare this to be his beauty. |
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that Kāsi cloth, bhikkhus, is beautiful, so I declare this person to be. |
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ hitāya sukhāya. |
Those who associate with him, attend upon him, or emulate him, it will be for their welfare and happiness for a long time. |
Idamassa sukhasamphassatāya vadāmi. |
I declare this to be his pleasantness to the touch. |
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ sukhasamphassaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that Kāsi cloth, bhikkhus, is pleasant to the touch, so I declare this person to be. |
Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ mahapphalaṁ hoti mahānisaṁsaṁ. |
Those from whom he accepts robes, alms-food, lodging, or requisites for the sick, it will be of great fruit and great benefit for them. |
Idamassa mahagghatāya vadāmi. |
I declare this to be his great value. |
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ mahagghaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that Kāsi cloth, bhikkhus, is of great value, so I declare this person to be. |
Majjhimo cepi, bhikkhave, bhikkhu hoti …pe… |
Even if, bhikkhus, a bhikkhu is of middle standing... |
thero cepi, bhikkhave, bhikkhu hoti …pe… puggalaṁ vadāmi. |
Even if, bhikkhus, an elder bhikkhu is... I declare this person to be. |
Evarūpo cāyaṁ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. |
And if such an elder bhikkhu, bhikkhus, speaks in the midst of the Saṅgha. |
Tamenaṁ bhikkhū evamāhaṁsu: |
Then the bhikkhus say to him: |
‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’ti. |
'Be quiet, Venerable sirs! The elder bhikkhu is speaking Dhamma and Discipline.' |
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: |
Therefore, bhikkhus, you should train yourselves thus: |
‘kāsikavatthūpamā bhavissāma, na potthakūpamā’ti. |
'We will be like the Kāsi cloth, not like the linen cloth.' |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
That's how, bhikkhus, you should train yourselves." |
Aṭṭhamaṁ. |
The eighth. |
100 - AN3.100 Loṇakapallasutta |
100 - AN3.100 The Discourse on the Salt-Cellar |
“Yo, bhikkhave, evaṁ vadeyya: |
"Bhikkhus, if anyone were to say: |
‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. |
'As this person performs kamma, so does he experience its retribution,' in that case, bhikkhus, there is no holy life, and no opportunity is discerned for the complete ending of suffering. |
Yo ca kho, bhikkhave, evaṁ vadeyya: |
But if anyone were to say: |
‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathāssa vipākaṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya. |
'As this person performs kamma that is experienced as feeling, so does he experience its ripening,' in that case, bhikkhus, there is a holy life, and opportunity is discerned for the complete ending of suffering. |
Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
Here, bhikkhus, for a certain individual, even a small evil deed done may lead him to hell. |
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
But here, bhikkhus, for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti? |
How is it, bhikkhus, that for a certain individual, even a small evil deed done may lead him to hell? |
Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. |
Here, bhikkhus, a certain individual has not developed his body, has not developed his virtue, has not developed his mind, has not developed his wisdom, is small, of small self, dwelling in a small amount of suffering. |
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
For such an individual, bhikkhus, even a small evil deed done may lead him to hell. |
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? |
How is it, bhikkhus, that for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more? |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
Here, bhikkhus, a certain individual has developed his body, has developed his virtue, has developed his mind, has developed his wisdom, is not small, is of great self, dwelling in a measureless abiding. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
For such an individual, bhikkhus, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Seyyathāpi, bhikkhave, puriso loṇakapallaṁ paritte udakamallake pakkhipeyya. |
Bhikkhus, suppose a man were to throw a lump of salt into a small cup of water. |
Taṁ kiṁ maññatha, bhikkhave, |
What do you think, bhikkhus, |
api nu taṁ parittaṁ udakaṁ amunā loṇakapallena loṇaṁ assa apeyyan”ti? |
would that small amount of water become salty and undrinkable because of that lump of salt?" |
“Evaṁ, bhante”. |
Yes, Bhante. |
“Taṁ kissa hetu”? |
For what reason? |
“Aduñhi, bhante, parittaṁ udakakapallake udakaṁ, taṁ amunā loṇakapallena loṇaṁ assa apeyyan”ti. |
Because, Bhante, the water in that small cup is indeed little, so it would become salty and undrinkable because of that lump of salt. |
“Seyyathāpi, bhikkhave, puriso loṇakapallakaṁ gaṅgāya nadiyā pakkhipeyya. |
"Bhikkhus, suppose a man were to throw a lump of salt into the river Gaṅgā. |
Taṁ kiṁ maññatha, bhikkhave, |
What do you think, bhikkhus, |
api nu sā gaṅgā nadī amunā loṇakapallena loṇaṁ assa apeyyā”ti? |
would that river Gaṅgā become salty and undrinkable because of that lump of salt?" |
“No hetaṁ, bhante”. |
No, Bhante. |
“Taṁ kissa hetu”? |
For what reason? |
“Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo”ti. |
Because, Bhante, the mass of water in the river Gaṅgā is vast, so it would not become salty and undrinkable because of that lump of salt. |
“Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
"In the same way, bhikkhus, here for a certain individual, even a small evil deed done may lead him to hell. |
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
But here, bhikkhus, for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti? |
How is it, bhikkhus, that for a certain individual, even a small evil deed done may lead him to hell? |
Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. |
Here, bhikkhus, a certain individual has not developed his body, has not developed his virtue, has not developed his mind, has not developed his wisdom, is small, of small self, dwelling in a small amount of suffering. |
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
For such an individual, bhikkhus, even a small evil deed done may lead him to hell. |
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? |
How is it, bhikkhus, that for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more? |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
Here, bhikkhus, a certain individual has developed his body, has developed his virtue, has developed his mind, has developed his wisdom, is not small, is of great self, dwelling in a measureless abiding. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
For such an individual, bhikkhus, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati. |
Here, bhikkhus, a certain individual incurs imprisonment for half a **kahāpaṇa**, incurs imprisonment for a **kahāpaṇa**, incurs imprisonment for a hundred **kahāpaṇas**. |
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati. |
Here, bhikkhus, a certain individual does not incur imprisonment for half a **kahāpaṇa**, does not incur imprisonment for a **kahāpaṇa**, does not incur imprisonment for a hundred **kahāpaṇas**. |
Kathaṁrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati? |
How is it, bhikkhus, that a certain individual incurs imprisonment for half a **kahāpaṇa**, incurs imprisonment for a **kahāpaṇa**, incurs imprisonment for a hundred **kahāpaṇas**? |
Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. |
Here, bhikkhus, a certain individual is poor, with little property, with little wealth. |
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati. |
For such an individual, bhikkhus, he incurs imprisonment for half a **kahāpaṇa**, incurs imprisonment for a **kahāpaṇa**, incurs imprisonment for a hundred **kahāpaṇas**. |
Kathaṁrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati? |
How is it, bhikkhus, that a certain individual does not incur imprisonment for half a **kahāpaṇa**, does not incur imprisonment for a **kahāpaṇa**, does not incur imprisonment for a hundred **kahāpaṇas**? |
Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo. |
Here, bhikkhus, a certain individual is rich, with great property, with great wealth. |
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati. |
For such an individual, bhikkhus, he does not incur imprisonment for half a **kahāpaṇa**, does not incur imprisonment for a **kahāpaṇa**, does not incur imprisonment for a hundred **kahāpaṇas**. |
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa appamattakaṁ pāpakammaṁ kataṁ. |
In the same way, bhikkhus, here for a certain individual, even a small evil deed done. |
Tamenaṁ nirayaṁ upaneti. |
That leads him to hell. |
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
But here, bhikkhus, for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Kathaṁrūpassa, bhikkhave, puggalassa appamattakaṁ pāpakammaṁ kataṁ, tamenaṁ nirayaṁ upaneti? |
How is it, bhikkhus, that for a certain individual, even a small evil deed done, leads him to hell? |
Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. |
Here, bhikkhus, a certain individual has not developed his body, has not developed his virtue, has not developed his mind, has not developed his wisdom, is small, of small self, dwelling in a small amount of suffering. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
For such an individual, bhikkhus, the very same small evil deed done leads him to hell. |
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? |
How is it, bhikkhus, that for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more? |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
Here, bhikkhus, a certain individual has developed his body, has developed his virtue, has developed his mind, has developed his wisdom, is not small, is of great self, dwelling in a measureless abiding. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
For such an individual, bhikkhus, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
Here, bhikkhus, a certain individual has developed his body, has developed his virtue, has developed his mind, has developed his wisdom, is not small, is of great self, dwelling in a measureless abiding. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
For such an individual, bhikkhus, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṁ urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ, appekaccaṁ urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. |
Just as, bhikkhus, a shepherd or a sheep-butcher can kill or bind or fine a certain sheep that takes what is not given, or do with it as he pleases; but he cannot kill or bind or fine a certain sheep that takes what is not given, or do with it as he pleases. |
Kathaṁrūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ? |
How is it, bhikkhus, that a shepherd or a sheep-butcher can kill or bind or fine a certain sheep that takes what is not given, or do with it as he pleases? |
Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. |
Here, bhikkhus, a certain individual is poor, with little property, with little wealth. |
Evarūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. |
For such an individual, bhikkhus, a shepherd or a sheep-butcher can kill or bind or fine a sheep that takes what is not given, or do with it as he pleases. |
Kathaṁrūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. |
How is it, bhikkhus, that a shepherd or a sheep-butcher cannot kill or bind or fine a certain sheep that takes what is not given, or do with it as he pleases? |
Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā. |
Here, bhikkhus, a certain individual is rich, with great property, with great wealth, a king or a king's chief minister. |
Evarūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. |
For such an individual, bhikkhus, a shepherd or a sheep-butcher cannot kill or bind or fine a sheep that takes what is not given, or do with it as he pleases. |
Aññadatthu pañjalikova naṁ yācati: |
Rather, he humbly asks him: |
‘dehi me, mārisa, urabbhaṁ vā urabbhadhanaṁ vā’ti. |
'Please give me, good sir, the sheep or the price of the sheep.' |
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
In the same way, bhikkhus, here for a certain individual, the very same small evil deed done leads him to hell. |
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
But here, bhikkhus, for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti? |
How is it, bhikkhus, that for a certain individual, even a small evil deed done, leads him to hell? |
Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. |
Here, bhikkhus, a certain individual has not developed his body, has not developed his virtue, has not developed his mind, has not developed his wisdom, is small, of small self, dwelling in a small amount of suffering. |
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
For such an individual, bhikkhus, even a small evil deed done leads him to hell. |
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? |
How is it, bhikkhus, that for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more? |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
Here, bhikkhus, a certain individual has developed his body, has developed his virtue, has developed his mind, has developed his wisdom, is not small, is of great self, dwelling in a measureless abiding. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
For such an individual, bhikkhus, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Yo, bhikkhave, evaṁ vadeyya: |
If anyone, bhikkhus, were to say: |
‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. |
'As this person performs kamma, so does he experience its retribution,' in that case, bhikkhus, there is no holy life, and no opportunity is discerned for the complete ending of suffering. |
Yo ca kho, bhikkhave, evaṁ vadeyya: |
But if anyone were to say: |
‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathā tassa vipākaṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti. |
'As this person performs kamma that is experienced as feeling, so does he experience its ripening,' in that case, bhikkhus, there is a holy life, and opportunity is discerned for the complete ending of suffering." |
Navamaṁ. |
The ninth. |
101 - AN3.101 Paṁsudhovakasutta |
101 - AN3.101 The Discourse on the Gold-Washer |
“Santi, bhikkhave, jātarūpassa oḷārikā upakkilesā paṁsuvālukā sakkharakaṭhalā. |
"Bhikkhus, there are coarse impurities in gold: dust, sand, and gravel. |
Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā doṇiyaṁ ākiritvā dhovati sandhovati niddhovati. |
A gold-washer or a gold-washer's apprentice pours it into a pan and washes it, rinses it, and cleanses it. |
Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā. |
When those are removed, when those are eliminated, there are medium-sized impurities in gold: fine gravel and coarse sand. |
Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā dhovati sandhovati niddhovati. |
The gold-washer or a gold-washer's apprentice washes it, rinses it, and cleanses it. |
Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā. |
When those are removed, when those are eliminated, there are fine impurities in gold: fine sand and black dust. |
Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā dhovati sandhovati niddhovati. |
The gold-washer or a gold-washer's apprentice washes it, rinses it, and cleanses it. |
Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ suvaṇṇasikatāvasissanti. |
When those are removed, when those are eliminated, then gold dust remains. |
Tamenaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṁ mūsāyaṁ pakkhipitvā dhamati sandhamati niddhamati. |
The goldsmith or a goldsmith's apprentice puts that gold into a crucible and blows on it, smelts it, and refines it. |
Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ aniddhantakasāvaṁ, na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. |
That gold, when blown, smelted, and refined, is not yet free from impurity; it is not soft, nor workable, nor radiant, but brittle, and does not properly lend itself to craftsmanship. |
Hoti so, bhikkhave, samayo yaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ dhamati sandhamati niddhamati. |
There comes a time, bhikkhus, when the goldsmith or a goldsmith's apprentice blows on that gold, smelts it, and refines it. |
Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ niddhantakasāvaṁ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. |
That gold, when blown, smelted, and refined, is free from impurity; it is soft and workable and radiant, and not brittle, it properly lends itself to craftsmanship. |
Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti. |
For whatever kind of adornment it is desired—whether a headband, earrings, a necklace, or a golden garland—it serves that purpose. |
Evamevaṁ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
In the same way, bhikkhus, there are coarse impurities in a bhikkhu devoted to the higher mind: misconduct by body, misconduct by speech, misconduct by mind. A bhikkhu who is conscious and skillful abandons, dispels, eliminates, and makes them disappear. |
Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṁsāvitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
When those are abandoned, when those are eliminated, there are medium-sized impurities in a bhikkhu devoted to the higher mind: sensual thoughts, thoughts of ill will, thoughts of harming. A bhikkhu who is conscious and skillful abandons, dispels, eliminates, and makes them disappear. |
Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṁyutto vitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
When those are abandoned, when those are eliminated, there are fine impurities in a bhikkhu devoted to the higher mind: thoughts connected with relatives, thoughts connected with the country, thoughts connected with being looked down upon. A bhikkhu who is conscious and skillful abandons, dispels, eliminates, and makes them disappear. |
Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ dhammavitakkāvasissanti. |
When those are abandoned, when those are eliminated, then Dhamma-related thoughts remain. |
So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato. |
That concentration is neither tranquil nor refined, nor has it attained calm, nor has it attained unification of mind, it is attained with effort and suppression. |
Hoti so, bhikkhave, samayo yaṁ taṁ cittaṁ ajjhattaṁyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
There comes a time, bhikkhus, when that mind becomes firmly established, settled, unified, and concentrated internally. |
So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. |
That concentration is tranquil, refined, has attained calm, has attained unification of mind, and is not attained with effort and suppression. |
Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
To whatever state realizable by direct knowledge he inclines the mind for direct realization, in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, |
If he wishes: 'May I experience various kinds of supernormal power: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unimpeded through walls, ramparts, and mountains as if through space; may I dive in and out of the earth as if in water; may I walk on water without sinking as if on earth; may I travel through space cross-legged like a winged bird; may I touch and stroke with my hand the moon and sun, so mighty and powerful; may I exercise bodily mastery even as far as the Brahma world,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ dibbe ca mānuse ca ye dūre santike cā’ti, |
If he wishes: 'May I hear with the divine ear element, purified and surpassing human, both divine and human sounds, whether distant or near,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— |
If he wishes: 'May I understand the minds of other beings, other persons, having encompassed them with my own mind— |
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, |
may I understand a mind with lust as 'mind with lust,' |
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; |
or a mind without lust as 'mind without lust'; |
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, |
may I understand a mind with hatred as 'mind with hatred,' |
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; |
or a mind without hatred as 'mind without hatred'; |
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, |
may I understand a mind with delusion as 'mind with delusion,' |
vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; |
or a mind without delusion as 'mind without delusion'; |
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, |
may I understand a constricted mind as 'constricted mind,' |
vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ; |
or a scattered mind as 'scattered mind'; |
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, |
may I understand a developed mind as 'developed mind,' |
amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ; |
or an undeveloped mind as 'undeveloped mind'; |
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, |
may I understand a surpassable mind as 'surpassable mind,' |
anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ; |
or an unsurpassed mind as 'unsurpassed mind'; |
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, |
may I understand a concentrated mind as 'concentrated mind,' |
asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ; |
or an unconcentrated mind as 'unconcentrated mind'; |
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, |
may I understand a liberated mind as 'liberated mind,' |
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, |
or an unliberated mind as 'unliberated mind',' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, |
If he wishes: 'May I recollect my manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: "There I was so-and-so by name, of such-and-such clan, of such-and-such appearance, with such-and-such food, experiencing such-and-such happiness and suffering, with such-and-such a life-span; having passed away from there, I reappeared yonder; there too I was so-and-so by name, of such-and-such clan, of such-and-such appearance, with such-and-such food, experiencing such-and-such happiness and suffering, with such-and-such a life-span; having passed away from there, I reappeared here"—thus may I recollect my manifold past abodes with their aspects and details,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti, |
If he wishes: 'May I see with the divine eye, purified and surpassing human, beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare on in accordance with their kamma: "These beings, sirs, who were endowed with misconduct by body, misconduct by speech, misconduct by mind, revilers of noble ones, holding wrong view, undertaking actions based on wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell; these beings, sirs, who were endowed with good conduct by body, good conduct by speech, good conduct by mind, not revilers of noble ones, holding right view, undertaking actions based on right view, with the breakup of the body, after death, have reappeared in a good destination, a heavenly world"—thus may I see with the divine eye, purified and surpassing human, beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare on in accordance with their kamma,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, |
If he wishes: 'May I, with the destruction of the **taints**, enter and dwell in the **untainted liberation of mind** and **liberation by wisdom**, having realized it for myself with direct knowledge in this very life,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane”ti. |
in each case he attains the ability to witness it, provided there is the sphere of faculty." |
Dasamaṁ. |
The tenth. |
AN 3 vagga 16. Acelakavagga |
AN 3 Chapter 16. The Naked Ascetic Chapter |
AN3.156-162 - Sutta AN3.156-162 |
AN3.156-162 - Discourse AN3.156-162 |
AN3.163-182 - Sutta AN3.163-182 |
AN3.163-182 - Discourse AN3.163-182 |
AN3.183-352 - ~ |
AN3.183-352 - ~ |
156-162 - AN3.156-162 Sutta AN3.156-162 |
156-162 - AN3.156-162 Discourse AN3.156-162 |
“Tisso imā, bhikkhave, paṭipadā. |
"Bhikkhus, there are these three paths. |
Katamā tisso? |
What three? |
Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā. |
The path of indulgence, the path of self-mortification, the middle path. |
Katamā ca, bhikkhave, āgāḷhā paṭipadā? |
And what, bhikkhus, is the path of indulgence? |
Idha, bhikkhave, ekacco evaṁvādī hoti evaṁdiṭṭhi: |
Here, bhikkhus, some individual holds such a view, such an opinion: |
‘natthi kāmesu doso’ti. |
'There is no fault in sensual pleasures.' |
So kāmesu pātabyataṁ āpajjati. |
They indulge in sensual pleasures. |
Ayaṁ vuccati, bhikkhave, āgāḷhā paṭipadā. |
This, bhikkhus, is called the path of indulgence. |
Katamā ca, bhikkhave, nijjhāmā paṭipadā? |
And what, bhikkhus, is the path of self-mortification? |
Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano, naehibhadantiko, natiṭṭhabhadantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. |
Here, bhikkhus, some individual is a naked ascetic, of loose habits, licking their hands, not coming when invited, not stopping when invited, not accepting food brought to them, or food made specially for them, or an invitation. |
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṁ na maṁsaṁ na suraṁ na merayaṁ, na thusodakaṁ pivati. |
They do not accept food from a pot's mouth, nor from a bowl's mouth, nor from within a threshold, nor from among sticks, nor from among pestles, nor from two people eating, nor from a pregnant woman, nor from a nursing woman, nor from a woman with a man, nor from a collective meal, nor from where a dog is waiting, nor from where flies are swarming, nor fish, nor meat, nor liquor, nor intoxicants, nor sour rice gruel. |
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko; |
They may live on food brought from one house, or on one mouthful; from two houses, or two mouthfuls... from seven houses, or seven mouthfuls. |
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti; |
They may sustain themselves on one alms-gathering, or two alms-gatherings... or seven alms-gatherings. |
ekāhikampi āhāraṁ āhāreti, dvāhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
They may eat once every day, or once every two days... or once every seven days—thus they live devoted to the practice of eating at set intervals, even for half a month. |
So sākabhakkhopi hoti, sāmākabhakkhopi hoti, nīvārabhakkhopi hoti, daddulabhakkhopi hoti, haṭabhakkhopi hoti, kaṇabhakkhopi hoti, ācāmabhakkhopi hoti, piññākabhakkhopi hoti, tiṇabhakkhopi hoti, gomayabhakkhopi hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
They may feed on herbs, or millet, or wild rice, or scraps, or moss, or rice husks, or rice gruel, or oil-cake, or grass, or cow dung. They sustain themselves on roots and fruits from the forest, feeding on fallen fruits. |
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, |
They may wear coarse hempen cloths, or coarse cloths, or shrouds from charnel grounds, or rags from dust heaps, or bark garments, or antelope hides, or strips of antelope hide, or kusa-grass garments, or bark-fiber garments, or wood-shaving garments, or hair blankets, or animal-hair blankets, or owl-feather garments. |
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, |
They may pluck out their hair and beard, devoted to the practice of plucking out hair and beard. |
ubbhaṭṭhakopi hoti āsanapaṭikkhitto, |
They may stand erect, rejecting a seat. |
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, |
They may squat, devoted to the practice of squatting. |
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, |
They may sleep on a bed of thorns, devoted to sleeping on a bed of thorns. |
sāyatatiyakampi udakorohanānuyogamanuyutto viharati— |
They may go down into water three times in the evening, devoted to the practice of entering water— |
iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. |
thus they live devoted to various kinds of practices of tormenting and burning the body. |
Ayaṁ vuccati, bhikkhave, nijjhāmā paṭipadā. |
This, bhikkhus, is called the path of self-mortification. |
Katamā ca, bhikkhave, majjhimā paṭipadā? |
And what, bhikkhus, is the middle path? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; |
Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having put away covetousness and distress concerning the world; |
vedanāsu …pe… |
dwells contemplating feelings... |
citte …pe… |
dwells contemplating mind... |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
dwells contemplating mental phenomena in mental phenomena, ardent, clearly comprehending, mindful, having put away covetousness and distress concerning the world. |
Ayaṁ vuccati, bhikkhave, majjhimā paṭipadā. |
This, bhikkhus, is called the middle path. |
Imā kho, bhikkhave, tisso paṭipadāti. |
These, bhikkhus, are the three paths. |
Tisso imā, bhikkhave, paṭipadā. |
Bhikkhus, there are these three paths. |
Katamā tisso? |
What three? |
Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā. |
The path of indulgence, the path of self-mortification, the middle path. |
Katamā ca, bhikkhave, āgāḷhā paṭipadā …pe… |
And what, bhikkhus, is the path of indulgence...? |
ayaṁ vuccati, bhikkhave, āgāḷhā paṭipadā. |
This, bhikkhus, is called the path of indulgence. |
Katamā ca, bhikkhave, nijjhāmā paṭipadā …pe… |
And what, bhikkhus, is the path of self-mortification...? |
ayaṁ vuccati, bhikkhave, nijjhāmā paṭipadā. |
This, bhikkhus, is called the path of self-mortification. |
Katamā ca, bhikkhave, majjhimā paṭipadā? |
And what, bhikkhus, is the middle path? |
Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
Here, bhikkhus, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states, strives, arouses energy, exerts his mind, and makes an effort; |
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
generates desire for the abandoning of arisen evil unwholesome states, strives, arouses energy, exerts his mind, and makes an effort; |
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
generates desire for the arising of unarisen wholesome states, strives, arouses energy, exerts his mind, and makes an effort; |
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati …. |
generates desire for the maintenance, non-confusion, increase, abundance, development, and perfection of arisen wholesome states, strives, arouses energy, exerts his mind, and makes an effort... |
Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti |
He develops the basis for psychic power endowed with concentration due to desire and volitional formations. |
vīriyasamādhi …pe… |
He develops the basis for psychic power endowed with concentration due to energy... |
cittasamādhi …pe… |
He develops the basis for psychic power endowed with concentration due to mind... |
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …pe…. |
He develops the basis for psychic power endowed with concentration due to investigation and volitional formations... |
Saddhindriyaṁ bhāveti … |
He develops the faculty of faith... |
vīriyindriyaṁ bhāveti … |
He develops the faculty of energy... |
satindriyaṁ bhāveti … |
He develops the faculty of mindfulness... |
samādhindriyaṁ bhāveti … |
He develops the faculty of concentration... |
paññindriyaṁ bhāveti …pe…. |
He develops the faculty of wisdom... |
Saddhābalaṁ bhāveti … |
He develops the power of faith... |
vīriyabalaṁ bhāveti … |
He develops the power of energy... |
satibalaṁ bhāveti … |
He develops the power of mindfulness... |
samādhibalaṁ bhāveti … |
He develops the power of concentration... |
paññābalaṁ bhāveti …pe…. |
He develops the power of wisdom... |
Satisambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of mindfulness... |
dhammavicayasambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of investigation of phenomena... |
vīriyasambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of energy... |
pītisambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of joy... |
passaddhisambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of tranquility... |
samādhisambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of concentration... |
upekkhāsambojjhaṅgaṁ bhāveti …pe…. |
He develops the enlightenment factor of equanimity... |
Sammādiṭṭhiṁ bhāveti … |
He develops right view... |
sammāsaṅkappaṁ bhāveti … |
He develops right intention... |
sammāvācaṁ bhāveti … |
He develops right speech... |
sammākammantaṁ bhāveti … |
He develops right action... |
sammāājīvaṁ bhāveti … |
He develops right livelihood... |
sammāvāyāmaṁ bhāveti … |
He develops right effort... |
sammāsatiṁ bhāveti … |
He develops right mindfulness... |
sammāsamādhiṁ bhāveti …. |
He develops right concentration. |
Ayaṁ vuccati, bhikkhave, majjhimā paṭipadā. |
This, bhikkhus, is called the middle path. |
Imā kho, bhikkhave, tisso paṭipadā”ti. |
These, bhikkhus, are the three paths." |
Acelakavaggo chaṭṭho. |
The Naked Ascetic Chapter, the Sixth. |
Tassuddānaṁ |
The Summary of it: |
Satipaṭṭhānaṁ sammappadhānaṁ, |
Foundations of Mindfulness, Right Efforts, |
Iddhipādindriyena ca; |
Bases for Psychic Power and Faculties; |
Balaṁ bojjhaṅgo maggo ca, |
Power, Enlightenment Factors, and Path, |
Paṭipadāya yojayeti. |
these are combined in the path. |
163-182 - AN3.163-182 Sutta AN3.163-182 |
163-182 - AN3.163-182 Discourse AN3.163-182 |
“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
"Bhikkhus, an individual endowed with three qualities is, as it were, put into hell just as they are brought. |
Katamehi tīhi? |
What three? |
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti. |
They themselves are a killer of living beings, they encourage others to kill living beings, and they approve of killing living beings. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
An individual endowed with these three qualities, bhikkhus, is, as it were, put into hell just as they are brought. |
Tīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. |
Bhikkhus, an individual endowed with three qualities is, as it were, put into heaven just as they are brought. |
Katamehi tīhi? |
What three? |
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from killing living beings, they encourage others to abstain from killing living beings, and they approve of abstaining from killing living beings... |
Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti …pe…. |
They themselves are a taker of what is not given, they encourage others to take what is not given, and they approve of taking what is not given... |
Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from taking what is not given, they encourage others to abstain from taking what is not given, and they approve of abstaining from taking what is not given... |
Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti …pe…. |
They themselves are a wrongdoer in sensual pleasures, they encourage others to be wrongdoers in sensual pleasures, and they approve of wrongdoing in sensual pleasures... |
Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from wrongdoing in sensual pleasures, they encourage others to abstain from wrongdoing in sensual pleasures, and they approve of abstaining from wrongdoing in sensual pleasures... |
Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti …pe…. |
They themselves are a speaker of falsehoods, they encourage others to speak falsehoods, and they approve of speaking falsehoods... |
Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from false speech, they encourage others to abstain from false speech, and they approve of abstaining from false speech... |
Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti …pe…. |
They themselves are a speaker of divisive speech, they encourage others to speak divisive speech, and they approve of divisive speech... |
Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from divisive speech, they encourage others to abstain from divisive speech, and they approve of abstaining from divisive speech... |
Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti …pe…. |
They themselves are a speaker of harsh speech, they encourage others to speak harsh speech, and they approve of harsh speech... |
Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from harsh speech, they encourage others to abstain from harsh speech, and they approve of abstaining from harsh speech... |
Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti …pe…. |
They themselves are a speaker of frivolous talk, they encourage others to speak frivolous talk, and they approve of frivolous talk... |
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from frivolous talk, they encourage others to abstain from frivolous talk, and they approve of abstaining from frivolous talk... |
Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti …pe…. |
They themselves are covetous, they encourage others to be covetous, and they approve of covetousness... |
Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti …pe…. |
They themselves are not covetous, they encourage others to be not covetous, and they approve of not being covetous... |
Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti …pe…. |
They themselves have a mind of ill will, they encourage others to have a mind of ill will, and they approve of ill will... |
Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti …pe…. |
They themselves have a mind free from ill will, they encourage others to have a mind free from ill will, and they approve of a mind free from ill will... |
Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti …pe…. |
They themselves hold wrong view, they encourage others to hold wrong view, and they approve of wrong view... |
Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti. |
They themselves hold right view, they encourage others to hold right view, and they approve of right view. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti. |
An individual endowed with these three qualities, bhikkhus, is, as it were, put into heaven just as they are brought." |
Kammapathapeyyālaṁ niṭṭhitaṁ. |
The Peṭaka on Courses of Action is finished. |
Tassuddānaṁ |
The Summary of it: |
Pāṇaṁ adinnamicchā ca, |
Killing, taking what is not given, and wrong sensual conduct, |
musāvādī ca pisuṇā; |
false speech and divisive speech; |
Pharusā samphappalāpo ca, |
Harsh speech, frivolous talk, |
abhijjhā byāpādadiṭṭhi ca; |
covetousness, ill will, and wrong view; |
Kammapathesu peyyālaṁ, |
The Peṭaka on Courses of Action, |
tikakena niyojayeti. |
joined with the Triad. |
183-352 - AN3.183-352 ~ |
183-352 - ~ |
“Rāgassa, bhikkhave, abhiññāya tayo dhammā bhāvetabbā. |
"Bhikkhus, for the direct knowledge of **passion**, three qualities are to be developed. |
Katame tayo? |
What three? |
Suññato samādhi, animitto samādhi, appaṇihito samādhi— |
Concentration on emptiness, concentration on the signless, concentration on the aimless— |
rāgassa, bhikkhave, abhiññāya ime tayo dhammā bhāvetabbā. (…) |
For the direct knowledge of **passion**, bhikkhus, these three qualities are to be developed. (...) |
Rāgassa, bhikkhave, pariññāya …pe… |
For the full comprehension of **passion**, bhikkhus... |
parikkhayāya … |
for the utter destruction... |
pahānāya … |
for the abandoning... |
khayāya … |
for the destruction... |
vayāya … |
for the vanishing... |
virāgāya … |
for dispassion... |
nirodhāya … |
for cessation... |
cāgāya … |
for relinquishment... |
paṭinissaggāya ime tayo dhammā bhāvetabbā. |
for letting go, these three qualities are to be developed. |
Dosassa … |
For **aversion**... |
mohassa … |
for **delusion**... |
kodhassa … |
for **anger**... |
upanāhassa … |
for **hostility**... |
makkhassa … |
for **disparagement**... |
paḷāsassa … |
for **domineering**... |
issāya … |
for **jealousy**... |
macchariyassa … |
for **stinginess**... |
māyāya … |
for **deceit**... |
sāṭheyyassa … |
for **fraud**... |
thambhassa … |
for **obstinacy**... |
sārambhassa … |
for **presumption**... |
mānassa … |
for **conceit**... |
atimānassa … |
for **excessive pride**... |
madassa … |
for **intoxication**... |
pamādassa … |
for **heedlessness**... |
abhiññāya … |
for direct knowledge... |
pariññāya … |
for full comprehension... |
parikkhayāya … |
for utter destruction... |
pahānāya … |
for abandoning... |
khayāya … |
for destruction... |
vayāya … |
for vanishing... |
virāgāya … |
for dispassion... |
nirodhāya … |
for cessation... |
cāgāya … |
for relinquishment... |
paṭinissaggāya ime tayo dhammā bhāvetabbā”ti. |
for letting go, these three qualities are to be developed." |
Idamavoca bhagavā. |
This is what the Fortunate One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Delighted, those bhikkhus rejoiced in the Fortunate One's words. |
Rāgapeyyālaṁ niṭṭhitaṁ. |
The Peṭaka on Passion is finished. |
Tassuddānaṁ |
The Summary of it: |
Rāgaṁ dosañca mohañca, |
Passion, aversion, and delusion, |
kodhūpanāhapañcamaṁ; |
anger, hostility, the fifth; |
Makkhapaḷāsaissā ca, |
Disparagement, domineering, jealousy, |
maccharimāyāsāṭheyyā. |
stinginess, deceit, and fraud. |
Thambhasārambhamānañca, |
Obstinacy, presumption, and conceit, |
atimānamadassa ca; |
excessive pride and intoxication; |
Pamādā sattarasa vuttā, |
Heedlessness, seventeen are mentioned, |
rāgapeyyālanissitā. |
based on the Peṭaka on Passion. |
Ete opammayuttena, |
These are to be developed with an analogy, |
āpādena abhiññāya; |
for direct knowledge; |
Pariññāya parikkhayā, |
For full comprehension, for utter destruction, |
pahānakkhayabbayena; |
for abandoning, destruction, and vanishing; |
Virāganirodhacāgaṁ, |
For dispassion, cessation, relinquishment, |
paṭinissagge ime dasa. |
and letting go, these ten. |
Suññato animitto ca, |
Emptiness, signless, |
appaṇihito ca tayo; |
and aimless, these three; |
Samādhimūlakā peyyā— |
Rooted in concentration, they are also |
lesupi vavatthitā cāti. |
arranged in the Peṭakas. |
Tatiyo paṇṇāsako niṭṭhito. |
The Third Fifty is finished. |
Tikanipātapāḷi niṭṭhitā. |
The Recitation of the Book of the Threes is finished. |
10 - AN4.10 Yogasutta |
10 - AN4.10 Yokes |
“Cattārome, bhikkhave, yogā. |
"There are, bhikkhus, these four yokes. |
Katame cattāro? |
What four? |
Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. |
The yoke of sensuality, the yoke of existence, the yoke of views, the yoke of ignorance. |
Katamo ca, bhikkhave, kāmayogo? |
What, bhikkhus, is the yoke of sensuality? |
Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. |
Here, bhikkhus, someone does not understand as it really is the arising, passing away, gratification, danger, and escape regarding sensual pleasures. |
Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sānuseti. |
For one who does not understand as it really is the arising, passing away, gratification, danger, and escape regarding sensual pleasures, the lust for sensual pleasures, delight in sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures, attachment to sensual pleasures, craving for sensual pleasures lies dormant. |
Ayaṁ vuccati, bhikkhave, kāmayogo. |
This, bhikkhus, is called the yoke of sensuality. |
Iti kāmayogo. |
Thus the yoke of sensuality. |
Bhavayogo ca kathaṁ hoti? |
How is there the yoke of existence? |
Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. |
Here, bhikkhus, someone does not understand as it really is the arising, passing away, gratification, danger, and escape regarding existence. |
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti. |
For one who does not understand as it really is the arising, passing away, gratification, danger, and escape regarding existence, the lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever for existence, attachment to existence, craving for existence lies dormant. |
Ayaṁ vuccati, bhikkhave, bhavayogo. |
This, bhikkhus, is called the yoke of existence. |
Iti kāmayogo bhavayogo. |
Thus the yoke of sensuality, the yoke of existence. |
Diṭṭhiyogo ca kathaṁ hoti? |
How is there the yoke of views? |
Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. |
Here, bhikkhus, someone does not understand as it really is the arising, passing away, gratification, danger, and escape regarding views. |
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sānuseti. |
For one who does not understand as it really is the arising, passing away, gratification, danger, and escape regarding views, the lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever for views, attachment to views, craving for views lies dormant. |
Ayaṁ vuccati, bhikkhave, diṭṭhiyogo. |
This, bhikkhus, is called the yoke of views. |
Iti kāmayogo bhavayogo diṭṭhiyogo. |
Thus the yoke of sensuality, the yoke of existence, the yoke of views. |
Avijjāyogo ca kathaṁ hoti? |
How is there the yoke of ignorance? |
Idha, bhikkhave, ekacco channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. |
Here, bhikkhus, someone does not understand as it really is the arising, passing away, gratification, danger, and escape regarding the six bases for contact. |
Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sānuseti. |
For one who does not understand as it really is the arising, passing away, gratification, danger, and escape regarding the six bases for contact, the ignorance and unknowing regarding the six bases for contact lies dormant. |
Ayaṁ vuccati, bhikkhave, avijjāyogo. |
This, bhikkhus, is called the yoke of ignorance. |
Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo, |
Thus the yoke of sensuality, the yoke of existence, the yoke of views, the yoke of ignorance, |
saṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati. |
one is yoked to evil, unwholesome states that are defiling, leading to renewed existence, fearful, with painful result, leading to future birth, aging, and death. Therefore one is said to be 'not secure from bondage.' |
Ime kho, bhikkhave, cattāro yogā. |
These, bhikkhus, are the four yokes. |
Cattārome, bhikkhave, visaṁyogā. |
There are, bhikkhus, these four unyokings. |
Katame cattāro? |
What four? |
Kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. |
Unyoking from the yoke of sensuality, unyoking from the yoke of existence, unyoking from the yoke of views, unyoking from the yoke of ignorance. |
Katamo ca, bhikkhave, kāmayogavisaṁyogo? |
What, bhikkhus, is unyoking from the yoke of sensuality? |
Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. |
Here, bhikkhus, someone understands as it really is the arising, passing away, gratification, danger, and escape regarding sensual pleasures. |
Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sā nānuseti. |
For one who understands as it really is the arising, passing away, gratification, danger, and escape regarding sensual pleasures, the lust for sensual pleasures, delight in sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures, attachment to sensual pleasures, craving for sensual pleasures does not lie dormant. |
Ayaṁ vuccati, bhikkhave, kāmayogavisaṁyogo. |
This, bhikkhus, is called unyoking from the yoke of sensuality. |
Iti kāmayogavisaṁyogo. |
Thus unyoking from the yoke of sensuality. |
Bhavayogavisaṁyogo ca kathaṁ hoti? |
How is there unyoking from the yoke of existence? |
Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. |
Here, bhikkhus, someone understands as it really is the arising, passing away, gratification, danger, and escape regarding existence. |
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti. |
For one who understands as it really is the arising, passing away, gratification, danger, and escape regarding existence, the lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever for existence, attachment to existence, craving for existence does not lie dormant. |
Ayaṁ vuccati, bhikkhave, bhavayogavisaṁyogo. |
This, bhikkhus, is called unyoking from the yoke of existence. |
Iti kāmayogavisaṁyogo bhavayogavisaṁyogo. |
Thus unyoking from the yoke of sensuality, unyoking from the yoke of existence. |
Diṭṭhiyogavisaṁyogo ca kathaṁ hoti? |
How is there unyoking from the yoke of views? |
Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. |
Here, bhikkhus, someone understands as it really is the arising, passing away, gratification, danger, and escape regarding views. |
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sā nānuseti. |
For one who understands as it really is the arising, passing away, gratification, danger, and escape regarding views, the lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever for views, attachment to views, craving for views does not lie dormant. |
Ayaṁ vuccati, bhikkhave, diṭṭhiyogavisaṁyogo. |
This, bhikkhus, is called unyoking from the yoke of views. |
Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo. |
Thus unyoking from the yoke of sensuality, unyoking from the yoke of existence, unyoking from the yoke of views. |
Avijjāyogavisaṁyogo ca kathaṁ hoti? |
How is there unyoking from the yoke of ignorance? |
Idha, bhikkhave, ekacco channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. |
Here, bhikkhus, someone understands as it really is the arising, passing away, gratification, danger, and escape regarding the six bases for contact. |
Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sā nānuseti. |
For one who understands as it really is the arising, passing away, gratification, danger, and escape regarding the six bases for contact, the ignorance and unknowing regarding the six bases for contact does not lie dormant. |
Ayaṁ vuccati, bhikkhave, avijjāyogavisaṁyogo. |
This, bhikkhus, is called unyoking from the yoke of ignorance. |
Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo avijjāyogavisaṁyogo, |
Thus unyoking from the yoke of sensuality, unyoking from the yoke of existence, unyoking from the yoke of views, unyoking from the yoke of ignorance, |
visaṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati. |
one is unyoked from evil, unwholesome states that are defiling, leading to renewed existence, fearful, with painful result, leading to future birth, aging, and death. Therefore one is said to be 'secure from bondage.' |
Ime kho, bhikkhave, cattāro visaṁyogāti. |
These, bhikkhus, are the four unyokings." |
Kāmayogena saṁyuttā, |
"Yoked to the yoke of sensuality, |
bhavayogena cūbhayaṁ; |
and to the yoke of existence both; |
Diṭṭhiyogena saṁyuttā, |
yoked to the yoke of views, |
avijjāya purakkhatā. |
with ignorance at the fore, |
Sattā gacchanti saṁsāraṁ, |
beings go to saṁsāra, |
jātimaraṇagāmino; |
bound for birth and death. |
Ye ca kāme pariññāya, |
But those who fully understand sensual pleasures, |
bhavayogañca sabbaso. |
and the yoke of existence completely, |
Diṭṭhiyogaṁ samūhacca, |
having uprooted the yoke of views, |
avijjañca virājayaṁ; |
and dispelled ignorance, |
Sabbayogavisaṁyuttā, |
unyoked from all yokes, |
te ve yogātigā munī”ti. |
they are sages who have transcended bondage." |
Dasamaṁ. |
Tenth. |
Bhaṇḍagāmavaggo paṭhamo. |
Bhaṇḍagāma Chapter, the first. |
Tassuddānaṁ |
Its summary: |
Anubuddhaṁ papatitaṁ dve, |
Realized, fallen away, two damaged, |
Khatā anusotapañcamaṁ; |
going with the stream fifth; |
Appassuto ca sobhanaṁ, |
little learning and beautiful, |
Vesārajjaṁ taṇhāyogena te dasāti. |
self-confidence, craving, and yokes make ten. |
30 - AN4.30 Paribbājakasutta |
30 - AN4.30 Wanderer |
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
At one time the Blessed One was staying at Rājagaha on Vulture Peak Mountain. |
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṁ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. |
Now at that time several well-known wanderers were residing at the wanderers' park at Sappinī Ford, namely Annabhāra, Varadhara, Sakuludāyī the wanderer, and other well-known wanderers. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena sippinikātīraṁ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca: |
Then the Blessed One, in the evening time, emerging from seclusion, went to the wanderers' park at Sappinī Ford. Having gone there, he sat down on a prepared seat. Having sat down, the Blessed One said to those wanderers: |
“Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. |
"There are, wanderers, these four Dhamma principles that are foremost, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning, not being adulterated, will not be adulterated, not rejected by wise recluses and brahmins. |
Katamāni cattāri? |
What four? |
Anabhijjhā, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. |
Non-covetousness, wanderers, is a Dhamma principle that is foremost, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning, not being adulterated, will not be adulterated, not rejected by wise recluses and brahmins. |
Abyāpādo, paribbājakā, dhammapadaṁ …pe… sammāsati, paribbājakā, dhammapadaṁ …pe… sammāsamādhi, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. |
Non-ill will, wanderers, is a Dhamma principle... right mindfulness, wanderers, is a Dhamma principle... right concentration, wanderers, is a Dhamma principle that is foremost, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning, not being adulterated, will not be adulterated, not rejected by wise recluses and brahmins. |
Imāni kho, paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. |
These, wanderers, are the four Dhamma principles that are foremost, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning, not being adulterated, will not be adulterated, not rejected by wise recluses and brahmins. |
Yo kho, paribbājakā, evaṁ vadeyya: |
If anyone, wanderers, should say: |
‘ahametaṁ anabhijjhaṁ dhammapadaṁ paccakkhāya abhijjhāluṁ kāmesu tibbasārāgaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: |
'Having rejected this non-covetousness Dhamma principle, I will point out a recluse or brahmin who is covetous, strongly passionate for sensual pleasures,' I would say to him there: |
‘etu vadatu byāharatu passāmissānubhāvan’ti. |
'Come, speak, declare, let us see your ability!' |
So vata, paribbājakā, anabhijjhaṁ dhammapadaṁ paccakkhāya abhijjhāluṁ kāmesu tibbasārāgaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. |
He would not, wanderers, having rejected the non-covetousness Dhamma principle, be able to point out a recluse or brahmin who is covetous, strongly passionate for sensual pleasures—this is impossible. |
Yo kho, paribbājakā, evaṁ vadeyya: |
If anyone, wanderers, should say: |
‘ahametaṁ abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: |
'Having rejected this non-ill will Dhamma principle, I will point out a recluse or brahmin with an ill-willed mind, with corrupt intentions,' I would say to him there: |
‘etu vadatu byāharatu passāmissānubhāvan’ti. |
'Come, speak, declare, let us see your ability!' |
So vata, paribbājakā, abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. |
He would not, wanderers, having rejected the non-ill will Dhamma principle, be able to point out a recluse or brahmin with an ill-willed mind, with corrupt intentions—this is impossible. |
Yo kho, paribbājakā, evaṁ vadeyya: |
If anyone, wanderers, should say: |
‘ahametaṁ sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: |
'Having rejected this right mindfulness Dhamma principle, I will point out a recluse or brahmin who is unmindful, lacking clear comprehension,' I would say to him there: |
‘etu vadatu byāharatu passāmissānubhāvan’ti. |
'Come, speak, declare, let us see your ability!' |
So vata, paribbājakā, sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. |
He would not, wanderers, having rejected the right mindfulness Dhamma principle, be able to point out a recluse or brahmin who is unmindful, lacking clear comprehension—this is impossible. |
Yo kho, paribbājakā, evaṁ vadeyya: |
If anyone, wanderers, should say: |
‘ahametaṁ sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: |
'Having rejected this right concentration Dhamma principle, I will point out a recluse or brahmin who is unconcentrated, with a distracted mind,' I would say to him there: |
‘etu vadatu byāharatu passāmissānubhāvan’ti. |
'Come, speak, declare, let us see your ability!' |
So vata, paribbājakā, sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. |
He would not, wanderers, having rejected the right concentration Dhamma principle, be able to point out a recluse or brahmin who is unconcentrated, with a distracted mind—this is impossible. |
Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṁ paṭikkositabbaṁ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. |
If anyone, wanderers, thinks these four Dhamma principles should be criticized and rejected, then in this very life four legitimate grounds for censure, blameworthy positions come to him. |
Katame cattāro? |
What four? |
Anabhijjhañce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. |
If the venerable one criticizes and rejects the non-covetousness Dhamma principle, then those recluses and brahmins who are covetous, strongly passionate for sensual pleasures, are honored by the venerable one, are praised by the venerable one. |
Abyāpādañce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. |
If the venerable one criticizes and rejects the non-ill will Dhamma principle, then those recluses and brahmins with ill-willed minds, with corrupt intentions, are honored by the venerable one, are praised by the venerable one. |
Sammāsatiñce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. |
If the venerable one criticizes and rejects the right mindfulness Dhamma principle, then those recluses and brahmins who are unmindful, lacking clear comprehension, are honored by the venerable one, are praised by the venerable one. |
Sammāsamādhiñce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. |
If the venerable one criticizes and rejects the right concentration Dhamma principle, then those recluses and brahmins who are unconcentrated, with distracted minds, are honored by the venerable one, are praised by the venerable one. |
Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṁ paṭikkositabbaṁ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. |
If anyone, wanderers, thinks these four Dhamma principles should be criticized and rejected, then in this very life these four legitimate grounds for censure, blameworthy positions come to him. |
Yepi te paribbājakā ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṁ na paṭikkositabbaṁ amaññiṁsu. |
Even those wanderers who were of Ukkalā, experts in the rainy season, who held the no-cause view, the no-action view, the nihilistic view, did not think these four Dhamma principles should be criticized or rejected. |
Taṁ kissa hetu? |
Why is that? |
Nindābyārosanaupārambhabhayāti. |
From fear of blame, criticism, and reproach." |
Abyāpanno sadā sato, |
"Free from ill will, always mindful, |
ajjhattaṁ susamāhito; |
well-concentrated inwardly; |
Abhijjhāvinaye sikkhaṁ, |
train in the removal of covetousness, |
appamattoti vuccatī”ti. |
this is called being heedful." |
Dasamaṁ. |
Tenth. |
Uruvelavaggo tatiyo. |
Uruvelā Chapter, the third. |
Tassuddānaṁ |
Its summary: |
Dve uruvelā loko kāḷako, |
Two Uruvelās, world, Kāḷaka, |
Brahmacariyena pañcamaṁ; |
spiritual life the fifth; |
Kuhaṁ santuṭṭhi vaṁso ca, |
deception, contentment, lineages, |
Dhammapadaṁ paribbājakena cāti. |
Dhamma principles, and wanderer. |
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61 - AN4.61 Suitable Deeds |
61 - AN4.61 Pattakammasutta |
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Then the householder Anāthapiṇḍika approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika sitting to one side, the Blessed One said: |
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca: |
"There are, householder, these four things that are desirable, pleasant, agreeable, and rare in the world. |
“Cattārome, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. |
What four? |
Katame cattāro? |
'May wealth arise for me righteously'—this is the first thing that is desirable, pleasant, agreeable, and rare in the world. |
Bhogā me uppajjantu sahadhammenāti, ayaṁ paṭhamo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. |
'Having gained wealth righteously, may fame come to me together with relatives and teachers'—this is the second thing that is desirable, pleasant, agreeable, and rare in the world. |
Bhoge laddhā sahadhammena yaso me āgacchatu saha ñātīhi saha upajjhāyehīti, ayaṁ dutiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. |
'Having gained wealth righteously, having gained fame together with relatives and teachers, may I live long and maintain a long life'—this is the third thing that is desirable, pleasant, agreeable, and rare in the world. |
Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvāmi dīghamāyuṁ pālemīti, ayaṁ tatiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. |
'Having gained wealth righteously, having gained fame together with relatives and teachers, having lived long and maintained a long life, at the break-up of the body, after death, may I be reborn in a good destination, in a heavenly world'—this is the fourth thing that is desirable, pleasant, agreeable, and rare in the world. |
Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvitvā dīghamāyuṁ pāletvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjāmīti, ayaṁ catuttho dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. |
These, householder, are the four things that are desirable, pleasant, agreeable, and rare in the world. |
Ime kho, gahapati, cattāro dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. |
For the attainment of these four things that are desirable, pleasant, agreeable, and rare in the world, four things lead to their acquisition. |
Imesaṁ kho, gahapati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ cattāro dhammā paṭilābhāya saṁvattanti. |
What four? |
Katame cattāro? |
Accomplishment in faith, accomplishment in virtue, accomplishment in generosity, accomplishment in wisdom. |
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. |
What, householder, is accomplishment in faith? |
Katamā ca, gahapati, saddhāsampadā? |
Here, householder, a noble-one's-disciple has faith, has faith in the Tathāgata's enlightenment: |
Idha, gahapati, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: |
'Such indeed is the Blessed One: worthy, perfectly enlightened, accomplished in true knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, enlightened, blessed.' |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti. |
This, householder, is called accomplishment in faith. |
Ayaṁ vuccati, gahapati, saddhāsampadā. |
What, householder, is accomplishment in virtue? |
Katamā ca, gahapati, sīlasampadā? |
Here, householder, a noble-one's-disciple abstains from killing living beings... abstains from alcohol and liquor causing heedlessness. |
Idha, gahapati, ariyasāvako pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
This, householder, is called accomplishment in virtue. |
Ayaṁ vuccati, gahapati, sīlasampadā. |
What, householder, is accomplishment in generosity? |
Katamā ca, gahapati, cāgasampadā? |
Here, householder, a noble-one's-disciple dwells at home with a mind free from the stain of stinginess, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing. |
Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato. |
This, householder, is called accomplishment in generosity. |
Ayaṁ vuccati, gahapati, cāgasampadā. |
What, householder, is accomplishment in wisdom? |
Katamā ca, gahapati, paññāsampadā? |
One dwelling, householder, with a mind overcome by covetousness and unrighteous greed does what should not be done and fails to do what should be done. |
Abhijjhāvisamalobhābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. |
Doing what should not be done and failing to do what should be done, fame and happiness decline. |
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. |
One dwelling, householder, with a mind overcome by ill will does what should not be done and fails to do what should be done. |
Byāpādābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. |
Doing what should not be done and failing to do what should be done, fame and happiness decline. |
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. |
One dwelling, householder, with a mind overcome by sloth and torpor does what should not be done and fails to do what should be done. |
Thinamiddhābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti kiccaṁ aparādheti. |
Doing what should not be done and failing to do what should be done, fame and happiness decline. |
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. |
One dwelling, householder, with a mind overcome by restlessness and remorse does what should not be done and fails to do what should be done. |
Uddhaccakukkuccābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. |
Doing what should not be done and failing to do what should be done, fame and happiness decline. |
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. |
One dwelling, householder, with a mind overcome by doubt does what should not be done and fails to do what should be done. |
Vicikicchābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. |
Doing what should not be done and failing to do what should be done, fame and happiness decline. |
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. |
That noble-one's-disciple, householder, knowing that 'covetousness and unrighteous greed is a corruption of the mind,' abandons covetousness and unrighteous greed, the corruption of the mind. |
Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati. |
Knowing that 'ill will is a corruption of the mind,' he abandons ill will, the corruption of the mind. |
Byāpādo cittassa upakkilesoti, iti viditvā byāpādaṁ cittassa upakkilesaṁ pajahati. |
Knowing that 'sloth and torpor is a corruption of the mind,' he abandons sloth and torpor, the corruption of the mind. |
Thinamiddhaṁ cittassa upakkilesoti, iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahati. |
Knowing that 'restlessness and remorse is a corruption of the mind,' he abandons restlessness and remorse, the corruption of the mind. |
Uddhaccakukkuccaṁ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṁ cittassa upakkilesaṁ pajahati. |
Knowing that 'doubt is a corruption of the mind,' he abandons doubt, the corruption of the mind. |
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahati. |
When, householder, knowing that 'covetousness and unrighteous greed is a corruption of the mind,' the noble-one's-disciple has abandoned covetousness and unrighteous greed, the corruption of the mind; |
Yato ca kho, gahapati, ariyasāvakassa abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti. |
knowing that 'ill will is a corruption of the mind,' ill will, the corruption of the mind, is abandoned; |
Byāpādo cittassa upakkilesoti, iti viditvā byāpādo cittassa upakkileso pahīno hoti. |
knowing that 'sloth and torpor is a corruption of the mind,' sloth and torpor, the corruption of the mind, is abandoned; |
Thinamiddhaṁ cittassa upakkilesoti, iti viditvā thinamiddhaṁ cittassa upakkileso pahīno hoti. |
knowing that 'restlessness and remorse is a corruption of the mind,' restlessness and remorse, the corruption of the mind, is abandoned; |
Uddhaccakukkuccaṁ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṁ cittassa upakkileso pahīno hoti. |
knowing that 'doubt is a corruption of the mind,' doubt, the corruption of the mind, is abandoned— |
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchā cittassa upakkileso pahīno hoti. |
this, householder, is called a noble-one's-disciple of great wisdom, of broad wisdom, quick-sighted, accomplished in wisdom. |
Ayaṁ vuccati, gahapati, ariyasāvako mahāpañño puthupañño āpātadaso paññāsampanno. |
This, householder, is called accomplishment in wisdom. |
Ayaṁ vuccati, gahapati, paññāsampadā. |
For the attainment of these four things that are desirable, pleasant, agreeable, and rare in the world, these four things lead to their acquisition. |
Imesaṁ kho, gahapati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ ime cattāro dhammā paṭilābhāya saṁvattanti. |
That noble-one's-disciple, householder, with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, performs four suitable deeds. |
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi cattāri pattakammāni kattā hoti. |
What four? |
Katamāni cattāri? |
Here, householder, a noble-one's-disciple with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, makes himself happy and pleased, properly maintains himself in happiness. |
Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati. |
He makes his mother and father happy and pleased, properly maintains them in happiness. |
Mātāpitaro sukheti pīṇeti sammā sukhaṁ pariharati. |
He makes his children, wife, slaves, workers, and servants happy and pleased, properly maintains them in happiness. |
Puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati. |
He makes his friends and companions happy and pleased, properly maintains them in happiness. |
Mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati. |
This is his first proper allocation, proper application, properly used from the source. |
Idamassa paṭhamaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ. |
Again, householder, a noble-one's-disciple with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, makes provisions against losses that might arise from fire, water, kings, thieves, disliked heirs, or hostile heirs. |
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato, tathārūpāsu āpadāsu pariyodhāya saṁvattati. |
He makes himself secure. |
Sotthiṁ attānaṁ karoti. |
This is his second proper allocation, proper application, properly used from the source. |
Idamassa dutiyaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ. |
Again, householder, a noble-one's-disciple with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, makes the five offerings— |
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṁ kattā hoti— |
offering to relatives, offering to guests, offering to the departed, offering to the king, offering to deities. |
ñātibaliṁ, atithibaliṁ, pubbapetabaliṁ, rājabaliṁ, devatābaliṁ. |
This is his third proper allocation, proper application, properly used from the source. |
Idamassa tatiyaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ. |
Again, householder, a noble-one's-disciple with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, establishes an uplifting offering for those recluses and brahmins who abstain from intoxication and heedlessness, who are established in patience and gentleness, who tame themselves, calm themselves, extinguish themselves—heavenly, with pleasant result, leading to heaven. |
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. |
This is his fourth proper allocation, proper application, properly used from the source. |
Idamassa catutthaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ. |
That noble-one's-disciple, householder, with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, performs these four suitable deeds. |
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi imāni cattāri pattakammāni kattā hoti. |
When anyone's, householder, wealth is exhausted in ways other than these four suitable deeds, such wealth is called 'improperly allocated, improperly applied, not properly used from the source.' |
Yassa kassaci, gahapati, aññatra imehi catūhi pattakammehi bhogā parikkhayaṁ gacchanti, ime vuccanti, gahapati, bhogā aṭṭhānagatā apattagatā anāyatanaso paribhuttā. |
When anyone's, householder, wealth is exhausted through these four suitable deeds, such wealth is called 'properly allocated, properly applied, properly used from the source.'" |
Yassa kassaci, gahapati, imehi catūhi pattakammehi bhogā parikkhayaṁ gacchanti, ime vuccanti, gahapati, bhogā ṭhānagatā pattagatā āyatanaso paribhuttāti. |
"Wealth enjoyed, dependents supported, |
Bhuttā bhogā bhatā bhaccā, |
protected from calamities, |
Vitiṇṇā āpadāsu me; |
uplifting offerings given, |
Uddhaggā dakkhiṇā dinnā, |
and the five offerings made; |
Atho pañcabalī katā; |
the virtuous attended, |
Upaṭṭhitā sīlavanto, |
the restrained spiritual practitioners. |
Saññatā brahmacārayo. |
For whatever purpose a wise person |
Yadatthaṁ bhogaṁ iccheyya, |
would desire wealth while living at home, |
paṇḍito gharamāvasaṁ; |
that purpose has been accomplished by me, |
So me attho anuppatto, |
I have done what brings no regret. |
kataṁ ananutāpiyaṁ. |
Remembering this, a mortal, |
Etaṁ anussaraṁ macco, |
a person established in the noble Dhamma, |
ariyadhamme ṭhito naro; |
is praised here in this very life, |
Idheva naṁ pasaṁsanti, |
and after death rejoices in heaven." |
pecca sagge pamodatī”ti. |
First. |
Paṭhamaṁ. |
|
100 - AN4.100 Potaliyasutta |
100 - AN4.100 The Discourse to Potali |
Atha kho potaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the wanderer Potali approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho potaliyaṁ paribbājakaṁ bhagavā etadavoca: |
After exchanging friendly and courteous conversation, he sat to one side. To the wanderer Potali sitting to one side, the Blessed One said this: |
“Cattārome, potaliya, puggalā santo saṁvijjamānā lokasmiṁ. |
"There are, Potali, these four types of persons found existing in the world. |
Katame cattāro? |
What four? |
Idha, potaliya, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Potali, a certain person speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, but does not speak praise of one deserving praise truthfully, accurately, at the proper time. |
Idha pana, potaliya, ekacco puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Potali, a certain person speaks praise of one deserving praise truthfully, accurately, at the proper time, but does not speak dispraise of one deserving dispraise truthfully, accurately, at the proper time. |
Idha pana, potaliya, ekacco puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Potali, a certain person neither speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, nor speaks praise of one deserving praise truthfully, accurately, at the proper time. |
Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Potali, a certain person both speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, and speaks praise of one deserving praise truthfully, accurately, at the proper time. |
Ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ. |
These, Potali, are the four types of persons found existing in the world. |
Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? |
Of these four types of persons, Potali, which person do you consider most excellent and sublime?" |
“Cattārome, bho gotama, puggalā santo saṁvijjamānā lokasmiṁ. |
"There are, Venerable Gotama, these four types of persons found existing in the world. |
Katame cattāro? |
What four? |
Idha, bho gotama, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Venerable Gotama, a certain person speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, but does not speak praise of one deserving praise truthfully, accurately, at the proper time. |
Idha pana, bho gotama, ekacco puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Venerable Gotama, a certain person speaks praise of one deserving praise truthfully, accurately, at the proper time, but does not speak dispraise of one deserving dispraise truthfully, accurately, at the proper time. |
Idha pana, bho gotama, ekacco puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Venerable Gotama, a certain person neither speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, nor speaks praise of one deserving praise truthfully, accurately, at the proper time. |
Idha pana, bho gotama, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Venerable Gotama, a certain person both speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, and speaks praise of one deserving praise truthfully, accurately, at the proper time. |
Ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ. |
These, Venerable Gotama, are the four types of persons found existing in the world. |
Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena; |
Of these four types of persons, Venerable Gotama, the person who neither speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, nor speaks praise of one deserving praise truthfully, accurately, at the proper time; |
ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
this person I consider most excellent and sublime among these four types of persons. |
Taṁ kissa hetu? |
For what reason? |
Abhikkantā hesā, bho gotama, yadidaṁ upekkhā”ti. |
Excellent indeed, Venerable Gotama, is equanimity." |
“Cattārome, potaliya, puggalā santo saṁvijjamānā lokasmiṁ. |
"There are, Potali, these four types of persons found existing in the world. |
Katame cattāro …pe… ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ. |
What four? ... These, Potali, are the four types of persons found existing in the world. |
Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena; |
Of these four types of persons, Potali, the person who both speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, and speaks praise of one deserving praise truthfully, accurately, at the proper time; |
ayaṁ imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
this one is most excellent and sublime among these four types of persons. |
Taṁ kissa hetu? |
For what reason? |
Abhikkantā hesā, potaliya, yadidaṁ tattha tattha kālaññutā”ti. |
Excellent indeed, Potali, is knowing the proper time for each occasion." |
“Cattārome, bho gotama, puggalā santo saṁvijjamānā lokasmiṁ. |
"There are, Venerable Gotama, these four types of persons found existing in the world. |
Katame cattāro …pe… ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ. |
What four? ... These, Venerable Gotama, are the four types of persons found existing in the world. |
Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena; |
Of these four types of persons, Venerable Gotama, the person who both speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, and speaks praise of one deserving praise truthfully, accurately, at the proper time; |
ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
this person I consider most excellent and sublime among these four types of persons. |
Taṁ kissa hetu? |
For what reason? |
Abhikkantā hesā, bho gotama, yadidaṁ tattha tattha kālaññutā. |
Excellent indeed, Venerable Gotama, is knowing the proper time for each occasion. |
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
Excellent, Venerable Gotama, excellent, Venerable Gotama. |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
Just as, Venerable Gotama, one might set upright what was overturned, or reveal what was concealed, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyes could see forms; in the same way the Dhamma has been made clear by the Venerable Gotama in many ways. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to the Venerable Gotama, to the Dhamma, and to the Sangha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the Venerable Gotama remember me as a lay follower who has gone for refuge from today onwards for life." |
Dasamaṁ. |
Tenth. |
Asuravaggo pañcamo. |
Chapter of Asuras, the fifth. |
Tassuddānaṁ |
Its summary: |
Asuro tayo samādhī, |
Asura, three concentrations, |
chavālātena pañcamaṁ; |
with firebrand as the fifth; |
Rāgo nisanti attahitaṁ, |
Passion, Nisanti, self-benefit, |
sikkhā potaliyena cāti. |
training, and with Potali. |
Dutiyo paṇṇāsako samatto. |
The second fifty is complete. |
113 - AN4.113 Patodasutta |
113 - AN4.113 The Discourse on the Goad |
“Cattārome, bhikkhave, bhadrā assājānīyā santo saṁvijjamānā lokasmiṁ. |
"There are, bhikkhus, these four types of fine thoroughbred horses found existing in the world. |
Katame cattāro? |
What four? |
Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati: |
Here, bhikkhus, a certain fine thoroughbred horse is stirred and feels urgency upon seeing the shadow of the goad: |
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. |
'What task will the horse trainer set for me today, what shall I do in return?' |
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. |
Such is a type of fine thoroughbred horse found here, bhikkhus. |
Ayaṁ, bhikkhave, paṭhamo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the first type of fine thoroughbred horse found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati, api ca kho lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati: |
Furthermore, bhikkhus, here a certain fine thoroughbred horse is not stirred and does not feel urgency upon seeing the shadow of the goad, but is stirred and feels urgency when pricked by the hair: |
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. |
'What task will the horse trainer set for me today, what shall I do in return?' |
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. |
Such is a type of fine thoroughbred horse found here, bhikkhus. |
Ayaṁ, bhikkhave, dutiyo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the second type of fine thoroughbred horse found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati nāpi lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati, api ca kho cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati: |
Furthermore, bhikkhus, here a certain fine thoroughbred horse is not stirred and does not feel urgency upon seeing the shadow of the goad, is not stirred and does not feel urgency when pricked by the hair, but is stirred and feels urgency when pricked in the skin: |
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. |
'What task will the horse trainer set for me today, what shall I do in return?' |
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. |
Such is a type of fine thoroughbred horse found here, bhikkhus. |
Ayaṁ, bhikkhave, tatiyo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the third type of fine thoroughbred horse found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati nāpi lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati nāpi cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati, api ca kho aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati: |
Furthermore, bhikkhus, here a certain fine thoroughbred horse is not stirred and does not feel urgency upon seeing the shadow of the goad, is not stirred and does not feel urgency when pricked by the hair, is not stirred and does not feel urgency when pricked in the skin, but is stirred and feels urgency when pricked to the bone: |
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. |
'What task will the horse trainer set for me today, what shall I do in return?' |
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. |
Such is a type of fine thoroughbred horse found here, bhikkhus. |
Ayaṁ, bhikkhave, catuttho bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fourth type of fine thoroughbred horse found existing in the world. |
Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṁvijjamānā lokasmiṁ. |
These, bhikkhus, are the four types of fine thoroughbred horses found existing in the world. |
Evamevaṁ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṁvijjamānā lokasmiṁ. |
Similarly, bhikkhus, there are four types of fine thoroughbred persons found existing in the world. |
Katame cattāro? |
What four? |
Idha, bhikkhave, ekacco bhadro purisājānīyo suṇāti: |
Here, bhikkhus, a certain fine thoroughbred person hears: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti. |
'In such and such a village or town, a woman or man is afflicted or has died.' |
So tena saṁvijjati, saṁvegaṁ āpajjati. |
He is stirred by this and feels urgency. |
Saṁviggo yoniso padahati. |
Being stirred, he strives wisely. |
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. |
Striving resolutely, he realizes the supreme truth with his body and sees it by penetrating it with wisdom. |
Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati; |
Just like that fine thoroughbred horse, bhikkhus, that is stirred and feels urgency upon seeing the shadow of the goad; |
tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. |
so do I compare this fine thoroughbred person, bhikkhus. |
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. |
Such is a type of fine thoroughbred person found here, bhikkhus. |
Ayaṁ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the first type of fine thoroughbred person found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti: |
Furthermore, bhikkhus, here a certain fine thoroughbred person does not hear: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā. |
'In such and such a village or town, a woman or man is afflicted or has died,' but he himself sees a woman or man afflicted or dead. |
So tena saṁvijjati, saṁvegaṁ āpajjati. |
He is stirred by this and feels urgency. |
Saṁviggo yoniso padahati. |
Being stirred, he strives wisely. |
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. |
Striving resolutely, he realizes the supreme truth with his body and sees it by penetrating it with wisdom. |
Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati; |
Just like that fine thoroughbred horse, bhikkhus, that is stirred and feels urgency when pricked by the hair; |
tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. |
so do I compare this fine thoroughbred person, bhikkhus. |
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. |
Such is a type of fine thoroughbred person found here, bhikkhus. |
Ayaṁ, bhikkhave, dutiyo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the second type of fine thoroughbred person found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti: |
Furthermore, bhikkhus, here a certain fine thoroughbred person does not hear: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā. |
'In such and such a village or town, a woman or man is afflicted or has died,' and does not himself see a woman or man afflicted or dead, but his relative or kinsman is afflicted or has died. |
So tena saṁvijjati, saṁvegaṁ āpajjati. |
He is stirred by this and feels urgency. |
Saṁviggo yoniso padahati. |
Being stirred, he strives wisely. |
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. |
Striving resolutely, he realizes the supreme truth with his body and sees it by penetrating it with wisdom. |
Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati; |
Just like that fine thoroughbred horse, bhikkhus, that is stirred and feels urgency when pricked in the skin; |
tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. |
so do I compare this fine thoroughbred person, bhikkhus. |
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. |
Such is a type of fine thoroughbred person found here, bhikkhus. |
Ayaṁ, bhikkhave, tatiyo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the third type of fine thoroughbred person found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti: |
Furthermore, bhikkhus, here a certain fine thoroughbred person does not hear: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi. |
'In such and such a village or town, a woman or man is afflicted or has died,' and does not himself see a woman or man afflicted or dead, and his relative or kinsman is not afflicted or has not died, but he himself is touched by painful, sharp, severe, acute, unpleasant, disagreeable, life-threatening bodily feelings. |
So tena saṁvijjati, saṁvegaṁ āpajjati. |
He is stirred by this and feels urgency. |
Saṁviggo yoniso padahati. |
Being stirred, he strives wisely. |
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. |
Striving resolutely, he realizes the supreme truth with his body and sees it by penetrating it with wisdom. |
Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati; |
Just like that fine thoroughbred horse, bhikkhus, that is stirred and feels urgency when pricked to the bone; |
tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. |
so do I compare this fine thoroughbred person, bhikkhus. |
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. |
Such is a type of fine thoroughbred person found here, bhikkhus. |
Ayaṁ, bhikkhave, catuttho bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fourth type of fine thoroughbred person found existing in the world. |
Ime kho, bhikkhave, cattāro bhadrā purisājānīyā santo saṁvijjamānā lokasmin”ti. |
These, bhikkhus, are the four types of fine thoroughbred persons found existing in the world." |
Tatiyaṁ. |
Third. |
122 - AN4.122 Ūmibhayasutta |
122 - AN4.122 The Discourse on Wave-Fear |
“Cattārimāni, bhikkhave, bhayāni udakorohantassa pāṭikaṅkhitabbāni. |
"There are, bhikkhus, these four fears to be expected by one who enters the water. |
Katamāni cattāri? |
What four? |
Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ— |
Wave-fear, crocodile-fear, whirlpool-fear, and shark-fear— |
Imāni kho, bhikkhave, cattāri bhayāni udakorohantassa pāṭikaṅkhitabbāni. |
These, bhikkhus, are the four fears to be expected by one who enters the water. |
Evamevaṁ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbāni. |
Similarly, bhikkhus, there are four fears to be expected by a certain clansman who has gone forth from the household life into homelessness in this Dhamma and Discipline. |
Katamāni cattāri? |
What four? |
Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ. |
Wave-fear, crocodile-fear, whirlpool-fear, and shark-fear. |
Katamañca, bhikkhave, ūmibhayaṁ? |
What, bhikkhus, is wave-fear? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain clansman has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; |
'I am overwhelmed by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am overwhelmed by suffering, oppressed by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps the ending of this whole mass of suffering might be discerned.' |
Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārino ovadanti anusāsanti: |
When he has thus gone forth, his spiritual companions admonish and instruct him: |
‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te āloketabbaṁ, evaṁ te viloketabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti. |
'You should go forward thus, you should go back thus, you should look thus, you should look around thus, you should bend thus, you should extend thus, you should wear your outer robe, bowl, and robes thus.' |
Tassa evaṁ hoti: |
He thinks thus: |
‘mayaṁ kho pubbe agāriyabhūtā samānā aññe ovadāmapi anusāsāmapi. |
'Formerly, when we were householders, we ourselves used to admonish and instruct others. |
Ime panamhākaṁ puttamattā maññe nattamattā maññe ovaditabbaṁ anusāsitabbaṁ maññantī’ti. |
But now these who are like our sons or grandsons think they should admonish and instruct us.' |
So kupito anattamano sikkhaṁ paccakkhāya hīnāyāvattati. |
Angry and displeased, he gives up the training and returns to the lower life. |
Ayaṁ vuccati, bhikkhave, bhikkhu ūmibhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called a bhikkhu who, fearing wave-fear, gives up the training and returns to the lower life. |
Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṁ adhivacanaṁ. |
Wave-fear, bhikkhus, is a designation for anger and distress. |
Idaṁ vuccati, bhikkhave, ūmibhayaṁ. |
This, bhikkhus, is called wave-fear. |
Katamañca, bhikkhave, kumbhīlabhayaṁ? |
What, bhikkhus, is crocodile-fear? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain clansman has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; |
''I am overwhelmed by birth, aging, death, sorrow, lamentation, pain, displeasure and despair; I am overwhelmed by suffering, oppressed by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps the ending of this whole mass of suffering might be discerned.' |
Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārino ovadanti anusāsanti: |
When he has thus gone forth, his spiritual companions admonish and instruct him: |
‘idaṁ te khāditabbaṁ, idaṁ te na khāditabbaṁ, idaṁ te bhuñjitabbaṁ, idaṁ te na bhuñjitabbaṁ, idaṁ te sāyitabbaṁ, idaṁ te na sāyitabbaṁ, idaṁ te pātabbaṁ, idaṁ te na pātabbaṁ, kappiyaṁ te khāditabbaṁ, akappiyaṁ te na khāditabbaṁ, kappiyaṁ te bhuñjitabbaṁ, akappiyaṁ te na bhuñjitabbaṁ, kappiyaṁ te sāyitabbaṁ, akappiyaṁ te na sāyitabbaṁ, kappiyaṁ te pātabbaṁ, akappiyaṁ te na pātabbaṁ, kāle te khāditabbaṁ, vikāle te na khāditabbaṁ, kāle te bhuñjitabbaṁ, vikāle te na bhuñjitabbaṁ, kāle te sāyitabbaṁ, vikāle te na sāyitabbaṁ, kāle te pātabbaṁ, vikāle te na pātabban’ti. |
'This you should eat, this you should not eat, this you should consume, this you should not consume, this you should taste, this you should not taste, this you should drink, this you should not drink, allowable food you should eat, unallowable food you should not eat, allowable things you should consume, unallowable things you should not consume, allowable things you should taste, unallowable things you should not taste, allowable drinks you should drink, unallowable drinks you should not drink, at the proper time you should eat, at the wrong time you should not eat, at the proper time you should consume, at the wrong time you should not consume, at the proper time you should taste, at the wrong time you should not taste, at the proper time you should drink, at the wrong time you should not drink.' |
Tassa evaṁ hoti: |
He thinks thus: |
‘mayaṁ kho pubbe agāriyabhūtā samānā yaṁ icchāma taṁ khādāma, yaṁ na icchāma na taṁ khādāma; |
'Formerly, when we were householders, we ate what we wanted and did not eat what we did not want; |
yaṁ icchāma taṁ bhuñjāma, yaṁ na icchāma na taṁ bhuñjāma; |
we consumed what we wanted and did not consume what we did not want; |
yaṁ icchāma taṁ sāyāma, yaṁ na icchāma na taṁ sāyāma; |
we tasted what we wanted and did not taste what we did not want; |
yaṁ icchāma taṁ pivāma, yaṁ na icchāma na taṁ pivāma; |
we drank what we wanted and did not drink what we did not want; |
kappiyampi khādāma akappiyampi khādāma kappiyampi bhuñjāma akappiyampi bhuñjāma kappiyampi sāyāma akappiyampi sāyāma kappiyampi pivāma akappiyampi pivāma, kālepi khādāma vikālepi khādāma kālepi bhuñjāma vikālepi bhuñjāma kālepi sāyāma vikālepi sāyāma kālepi pivāma vikālepi pivāma; |
we ate both allowable and unallowable food, consumed both allowable and unallowable things, tasted both allowable and unallowable things, drank both allowable and unallowable drinks, ate both at proper and wrong times, consumed both at proper and wrong times, tasted both at proper and wrong times, drank both at proper and wrong times; |
yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ vā bhojanīyaṁ vā denti, tatrapime mukhāvaraṇaṁ maññe karontī’ti. |
and when faithful householders offer us fine hard and soft food during the day at the wrong time, these people seem to be making muzzles for our mouths.' |
So kupito anattamano sikkhaṁ paccakkhāya hīnāyāvattati. |
Angry and displeased, he gives up the training and returns to the lower life. |
Ayaṁ vuccati, bhikkhave, bhikkhu kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called a bhikkhu who, fearing crocodile-fear, gives up the training and returns to the lower life. |
Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. |
Crocodile-fear, bhikkhus, is a designation for gluttony. |
Idaṁ vuccati, bhikkhave, kumbhīlabhayaṁ. |
This, bhikkhus, is called crocodile-fear. |
Katamañca, bhikkhave, āvaṭṭabhayaṁ? |
What, bhikkhus, is whirlpool-fear? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain clansman has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi, dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; |
'I am overwhelmed by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am overwhelmed by suffering, oppressed by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps the ending of this whole mass of suffering might be discerned.' |
So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
Having thus gone forth, in the morning he dresses, and taking his bowl and outer robe, he enters a village or town for alms with body unguarded, speech unguarded, mind unguarded, mindfulness unestablished, sense faculties unrestrained. |
So tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. |
There he sees a householder or householder's son enjoying himself, provided and endowed with the five strands of sensual pleasure. |
Tassa evaṁ hoti: |
He thinks thus: |
‘mayaṁ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā; |
'Formerly, when we were householders, we enjoyed ourselves, provided and endowed with the five strands of sensual pleasure; |
saṁvijjanti kho pana me kule bhogā. |
and there are still wealth in my family. |
Sakkā bhoge ca bhuñjituṁ puññāni ca kātuṁ. |
It is possible both to enjoy wealth and make merit. |
Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan’ti. |
What if I were to give up the training, return to the lower life, enjoy wealth and make merit?' |
So sikkhaṁ paccakkhāya hīnāyāvattati. |
He gives up the training and returns to the lower life. |
Ayaṁ vuccati, bhikkhave, bhikkhu āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called a bhikkhu who, fearing whirlpool-fear, gives up the training and returns to the lower life. |
Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
Whirlpool-fear, bhikkhus, is a designation for the five strands of sensual pleasure. |
Idaṁ vuccati, bhikkhave, āvaṭṭabhayaṁ. |
This, bhikkhus, is called whirlpool-fear. |
Katamañca, bhikkhave, susukābhayaṁ? |
What, bhikkhus, is shark-fear? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain clansman has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; |
'I am overwhelmed by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am overwhelmed by suffering, oppressed by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps the ending of this whole mass of suffering might be discerned.' |
So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
Having thus gone forth, in the morning he dresses, and taking his bowl and outer robe, he enters a village or town for alms with body unguarded, speech unguarded, mind unguarded, mindfulness unestablished, sense faculties unrestrained. |
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
There he sees a woman scantily clad or scantily covered. |
Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Having seen the woman scantily clad or scantily covered, lust invades his mind. |
So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati. |
With mind invaded by lust, he gives up the training and returns to the lower life. |
Ayaṁ vuccati, bhikkhave, bhikkhu susukābhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called a bhikkhu who, fearing shark-fear, gives up the training and returns to the lower life. |
Susukābhayanti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. |
Shark-fear, bhikkhus, is a designation for womankind. |
Idaṁ vuccati, bhikkhave, susukābhayaṁ. |
This, bhikkhus, is called shark-fear. |
Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbānī”ti. |
These, bhikkhus, are the four fears to be expected by a certain clansman who has gone forth from the household life into homelessness in this Dhamma and Discipline." |
Dutiyaṁ. |
Second. |
159 - AN4.159 Bhikkhunīsutta |
159 - AN4.159 The Discourse on the Bhikkhuni |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. |
On one occasion, Venerable Ānanda was staying at Kosambī in Ghosita's Park. |
Atha kho aññatarā bhikkhunī aññataraṁ purisaṁ āmantesi: |
Then a certain bhikkhuni addressed a certain man: |
“ehi tvaṁ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda: |
“Come, good man, go to Venerable Ānanda; having gone, pay homage to Venerable Ānanda’s feet with your head in my name: |
‘itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. |
‘The bhikkhuni named so-and-so, venerable sir, is ill, suffering, gravely ill. |
Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi: |
She pays homage with her head to Venerable Ānanda’s feet.’ And say this: |
‘sādhu kira, bhante, ayyo ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṁ upādāyā’”ti. |
‘It would be good, venerable sir, if Venerable Ānanda would approach the bhikkhunis’ quarters, where that bhikkhuni is, out of compassion.’” |
“Evaṁ, ayye”ti kho so puriso tassā bhikkhuniyā paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ ānandaṁ etadavoca: |
“Yes, venerable one,” the man replied to that bhikkhuni, and having agreed, he approached Venerable Ānanda; having approached, he paid homage to Venerable Ānanda and sat down to one side. Sitting to one side, the man said to Venerable Ānanda: |
“Itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. |
“The bhikkhuni named so-and-so, venerable sir, is ill, suffering, gravely ill. |
Sā āyasmato ānandassa pāde sirasā vandati, evañca vadeti: |
She pays homage to Venerable Ānanda’s feet with her head, and says this: |
‘sādhu kira, bhante, āyasmā ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṁ upādāyā’”ti. |
‘It would be good, venerable sir, if Venerable Ānanda would approach the bhikkhunis’ quarters, where that bhikkhuni is, out of compassion.’” |
Adhivāsesi kho āyasmā ānando tuṇhībhāvena. |
Venerable Ānanda consented by remaining silent. |
Atha kho āyasmā ānando nivāsetvā pattacīvaramādāya yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkami. |
Then Venerable Ānanda, having dressed, took his bowl and robe and approached the bhikkhunis’ quarters, where that bhikkhuni was. |
Addasā kho sā bhikkhunī āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. |
That bhikkhuni saw Venerable Ānanda coming from afar. |
Disvā sasīsaṁ pārupitvā mañcake nipajji. |
Having seen him, she covered her head and lay down on the couch. |
Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṁ bhikkhuniṁ etadavoca: |
Then Venerable Ānanda approached that bhikkhuni; having approached, he sat down on the seat prepared. Having sat down, Venerable Ānanda said to that bhikkhuni: |
“Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya. |
“This body, sister, is produced from food, dependent on food. |
Āhāro pahātabbo. |
Food should be abandoned. |
Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya. |
This body, sister, is produced from craving, dependent on craving. |
Taṇhā pahātabbā. |
Craving should be abandoned. |
Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya. |
This body, sister, is produced from conceit, dependent on conceit. |
Māno pahātabbo. |
Conceit should be abandoned. |
Methunasambhūto ayaṁ, bhagini, kāyo. |
This body, sister, is produced from sexual intercourse. |
Methune ca setughāto vutto bhagavatā. |
And in sexual intercourse, the Fortunate One has declared the breaking of the bridge. |
‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya. |
‘This body, sister, is produced from food, dependent on food. Food should be abandoned,’ this was said. |
Āhāro pahātabbo’ti, iti kho panetaṁ vuttaṁ. |
Concerning what was this said? |
Kiñcetaṁ paṭicca vuttaṁ? |
Here, sister, a bhikkhu, reflecting wisely, partakes of food: |
Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: |
‘Not for amusement, not for indulgence, not for personal adornment, not for embellishment; but only for the upkeep and sustenance of this body, for ending harm, for aiding the spiritual life. Thus I will destroy old feelings and will not create new feelings. And there will be for me maintenance and blamelessness and comfortable living.’ |
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. |
After some time, he abandons food, dependent on food. |
So aparena samayena āhāraṁ nissāya āhāraṁ pajahati. |
‘This body, sister, is produced from food, dependent on food. Food should be abandoned,’ that which was said, was said concerning this. |
‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya āhāro pahātabbo’ti, |
‘This body, sister, is produced from craving, dependent on craving. Craving should be abandoned,’ this was said. |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Concerning what was this said? |
‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya. |
Here, sister, a bhikkhu hears: |
Taṇhā pahātabbā’ti, iti kho panetaṁ vuttaṁ. |
‘The bhikkhu named so-and-so, through the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abides in it.’ |
Kiñcetaṁ paṭicca vuttaṁ? |
Then it occurs to him: |
Idha, bhagini, bhikkhu suṇāti: |
‘When will I too, through the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abide in it?’ |
‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. |
After some time, he abandons craving, dependent on craving. |
Tassa evaṁ hoti: |
‘This body, sister, is produced from craving, dependent on craving. Craving should be abandoned,’ that which was said, was said concerning this. |
‘kudāssu nāma ahampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī’ti. |
‘This body, sister, is produced from conceit, dependent on conceit. Conceit should be abandoned,’ this was said. |
So aparena samayena taṇhaṁ nissāya taṇhaṁ pajahati. |
Concerning what was this said? |
‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya taṇhā pahātabbā’ti, |
Here, sister, a bhikkhu hears: |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘The bhikkhu named so-and-so, through the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abides in it.’ |
‘Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya. |
Then it occurs to him: |
Māno pahātabbo’ti, iti kho panetaṁ vuttaṁ. |
‘That venerable one, of course, will realize, through the destruction of the taints, the taintless liberation of mind and liberation by wisdom, and abide in it in this very life, having directly known it for himself; |
Kiñcetaṁ paṭicca vuttaṁ? |
how much more so I!’ |
Idha, bhagini, bhikkhu suṇāti: |
After some time, he abandons conceit, dependent on conceit. |
‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. |
‘This body, sister, is produced from conceit, dependent on conceit. Conceit should be abandoned,’ that which was said, was said concerning this. |
Tassa evaṁ hoti: |
This body, sister, is produced from sexual intercourse. |
‘so hi nāma āyasmā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati; |
And in sexual intercourse, the Fortunate One has declared the breaking of the bridge.” |
kimaṅgaṁ panāhan’ti. |
Then that bhikkhuni rose from the couch, arranged her upper robe over one shoulder, prostrated with her head at Venerable Ānanda’s feet, and said to Venerable Ānanda: |
So aparena samayena mānaṁ nissāya mānaṁ pajahati. |
“A transgression has overcome me, venerable sir, as a foolish, deluded, unskillful person, that I acted thus. |
‘Mānasambhūto ayaṁ, bhagini, kāyo, mānaṁ nissāya māno pahātabbo’ti, |
Venerable Ānanda, venerable sir, please accept my transgression as a transgression for future restraint.” |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
“Indeed, sister, a transgression has overcome you, as a foolish, deluded, unskillful person, that you acted thus. |
Methunasambhūto ayaṁ, bhagini, kāyo. |
But since, sister, you see your transgression as a transgression and make amends according to the Dhamma, we accept it from you. |
Methune ca setughāto vutto bhagavatā”ti. |
For it is a growth in the noble discipline, sister, that one sees their transgression as a transgression and makes amends according to the Dhamma, and undertakes future restraint.” |
Atha kho sā bhikkhunī mañcakā vuṭṭhahitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā āyasmato ānandassa pādesu sirasā nipatitvā āyasmantaṁ ānandaṁ etadavoca: |
The Ninth. |
“accayo maṁ, bhante, accagamā, yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yāhaṁ evamakāsiṁ. |
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Tassā me, bhante, ayyo ānando accayaṁ accayato paṭiggaṇhātu, āyatiṁ saṁvarāyā”ti. |
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“Taggha taṁ, bhagini, accayo accagamā, yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yā tvaṁ evamakāsi. |
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Yato ca kho tvaṁ, bhagini, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. |
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Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjatī”ti. |
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Navamaṁ. |
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160 - AN4.160 Sugatavinayasutta |
160 - AN4.160 The Discourse on the Well-Gone's Discipline |
“Sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
“Bhikkhus, whether the Well-Gone One abides in the world or the Well-Gone One’s discipline, that is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. |
Katamo ca, bhikkhave, sugato? |
And what, bhikkhus, is the Well-Gone One? |
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here, bhikkhus, a Tathāgata arises in the world, an Arahant, a Fully Self-Enlightened One, perfect in knowledge and conduct, a Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Fortunate One. |
Ayaṁ, bhikkhave, sugato. |
This, bhikkhus, is the Well-Gone One. |
Katamo ca, bhikkhave, sugatavinayo? |
And what, bhikkhus, is the Well-Gone One’s discipline? |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma lovely in the beginning, lovely in the middle, lovely in the end, with meaning and with letter, proclaims the completely perfect and pure spiritual life. |
Ayaṁ, bhikkhave, sugatavinayo. |
This, bhikkhus, is the Well-Gone One’s discipline. |
Evaṁ sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānanti. |
Thus, bhikkhus, whether the Well-Gone One abides in the world or the Well-Gone One’s discipline, that is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. |
Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. |
Bhikkhus, these four things lead to the confusion and disappearance of the true Dhamma. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi. |
Here, bhikkhus, bhikkhus learn the suttas wrongly, with the words and phrases misplaced. |
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. |
When the words and phrases are misplaced, bhikkhus, the meaning is also difficult to comprehend. |
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the first thing that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, bhikkhū dubbacā honti dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṁ. |
Again, bhikkhus, bhikkhus are intractable, endowed with qualities that make them intractable, impatient, not taking instructions well. |
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the second thing that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti. |
Again, bhikkhus, those bhikkhus who are learned, who have understood the tradition, who are preservers of the Dhamma, preservers of the discipline, preservers of the summaries, they do not diligently recite the suttas to others. |
Tesaṁ accayena chinnamūlako suttanto hoti appaṭisaraṇo. |
When they are gone, the sutta becomes cut off at the root, without refuge. |
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the third thing that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Again, bhikkhus, senior bhikkhus are indulgent, lazy, foremost in returning to worldly life, abandoning the burden of seclusion, and do not arouse energy for the attainment of what has not been attained, for the realization of what has not been realized, for the direct knowledge of what has not been directly known. |
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. |
Their later generation follows their example. |
Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are indulgent, lazy, foremost in returning to worldly life, abandoning the burden of seclusion, and do not arouse energy for the attainment of what has not been attained, for the realization of what has not been realized, for the direct knowledge of what has not been directly known. |
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the fourth thing that leads to the confusion and disappearance of the true Dhamma. |
Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṁvattantīti. |
These, bhikkhus, are the four things that lead to the confusion and disappearance of the true Dhamma. |
Cattārome, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. |
Bhikkhus, these four things lead to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi. |
Here, bhikkhus, bhikkhus learn the suttas well, with the words and phrases well-placed. |
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. |
When the words and phrases are well-placed, bhikkhus, the meaning is also easy to comprehend. |
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the first thing that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā khamā padakkhiṇaggāhino anusāsaniṁ. |
Again, bhikkhus, bhikkhus are tractable, endowed with qualities that make them tractable, patient, taking instructions well. |
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the second thing that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti. |
Again, bhikkhus, those bhikkhus who are learned, who have understood the tradition, who are preservers of the Dhamma, preservers of the discipline, preservers of the summaries, they diligently recite the suttas to others. |
Tesaṁ accayena nacchinnamūlako suttanto hoti sappaṭisaraṇo. |
When they are gone, the sutta is not cut off at the root, it has refuge. |
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the third thing that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Again, bhikkhus, senior bhikkhus are not indulgent, not lazy, abandoning the burden of returning to worldly life, foremost in seclusion, and arouse energy for the attainment of what has not been attained, for the realization of what has not been realized, for the direct knowledge of what has not been directly known. |
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. |
Their later generation follows their example. |
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are not indulgent, not lazy, abandoning the burden of returning to worldly life, foremost in seclusion, and arouse energy for the attainment of what has not been attained, for the realization of what has not been realized, for the direct knowledge of what has not been directly known. |
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the fourth thing that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. |
These, bhikkhus, are the four things that lead to the stability, non-confusion, and non-disappearance of the true Dhamma.” |
Dasamaṁ. |
The Tenth. |
Indriyavaggo paṭhamo. |
The Chapter on Faculties, the First. |
Tassuddānaṁ |
Summary of it: |
Indriyāni saddhā paññā, |
Faculties, faith, wisdom, |
sati saṅkhānapañcamaṁ; |
mindfulness, the fifth is reflection; |
Kappo rogo parihāni, |
eon, sickness, decline, |
bhikkhunī sugatena cāti. |
bhikkhuni, and with the Well-Gone One. |
171 - AN4.171 Cetanāsutta |
171 - AN4.171 The Discourse on Volition |
“Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. |
“When, bhikkhus, there is the body, internal pleasure and pain arise because of bodily volition. |
Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. |
When, bhikkhus, there is speech, internal pleasure and pain arise because of verbal volition. |
Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayāva. |
When, bhikkhus, there is mind, internal pleasure and pain arise because of mental volition, conditioned by ignorance. |
Sāmaṁ vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
Either, bhikkhus, one volitionally constructs that bodily formation themselves, by reason of which internal pleasure and pain arise for them. |
Pare vāssa taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
Or others, bhikkhus, volitionally construct that bodily formation for them, by reason of which internal pleasure and pain arise for them. |
Sampajāno vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
Or, bhikkhus, one volitionally constructs that bodily formation with clear comprehension, by reason of which internal pleasure and pain arise for them. |
Asampajāno vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
Or, bhikkhus, one volitionally constructs that bodily formation without clear comprehension, by reason of which internal pleasure and pain arise for them. |
Sāmaṁ vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
Either, bhikkhus, one volitionally constructs that verbal formation themselves, by reason of which internal pleasure and pain arise for them; |
pare vāssa taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharonti; |
or others, bhikkhus, volitionally construct that verbal formation for them; |
yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
by reason of which internal pleasure and pain arise for them; |
sampajāno vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
or, bhikkhus, one volitionally constructs that verbal formation with clear comprehension, by reason of which internal pleasure and pain arise for them; |
asampajāno vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
or, bhikkhus, one volitionally constructs that verbal formation without clear comprehension, by reason of which internal pleasure and pain arise for them. |
Sāmaṁ vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
Either, bhikkhus, one volitionally constructs that mental formation themselves, by reason of which internal pleasure and pain arise for them; |
pare vāssa taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
or others, bhikkhus, volitionally construct that mental formation for them, by reason of which internal pleasure and pain arise for them; |
sampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
or, bhikkhus, one volitionally constructs that mental formation with clear comprehension, by reason of which internal pleasure and pain arise for them; |
asampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
or, bhikkhus, one volitionally constructs that mental formation without clear comprehension, by reason of which internal pleasure and pain arise for them. |
Imesu, bhikkhave, dhammesu avijjā anupatitā, |
In these phenomena, bhikkhus, ignorance persists; |
avijjāya tveva asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, so mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, |
but with the fading away and cessation of ignorance without remainder, that body does not exist, by reason of which internal pleasure and pain arise for them, that speech does not exist, by reason of which internal pleasure and pain arise for them, that mind does not exist, by reason of which internal pleasure and pain arise for them, |
khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhanti. |
that field does not exist…that basis does not exist…that sphere does not exist…that condition does not exist, by reason of which internal pleasure and pain arise for them. |
Cattārome, bhikkhave, attabhāvapaṭilābhā. |
Bhikkhus, there are these four kinds of self-acquisition. |
Katame cattāro? |
What four? |
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā. |
There is, bhikkhus, a self-acquisition in which one’s own volition functions, but not another’s. |
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā. |
There is, bhikkhus, a self-acquisition in which another’s volition functions, but not one’s own. |
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca. |
There is, bhikkhus, a self-acquisition in which both one’s own volition and another’s function. |
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā. |
There is, bhikkhus, a self-acquisition in which neither one’s own volition nor another’s functions. |
Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā”ti. |
These, bhikkhus, are the four kinds of self-acquisition.” |
Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: |
When this was said, Venerable Sāriputta said to the Fortunate One: |
“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi: |
“I understand the meaning of this brief statement by the Fortunate One in detail thus, venerable sir: |
‘tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. |
‘Here, venerable sir, in that self-acquisition in which one’s own volition functions but not another’s, the passing away of those beings from that existence occurs because of their own volition. |
Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. |
Here, venerable sir, in that self-acquisition in which another’s volition functions but not one’s own, the passing away of those beings from that existence occurs because of another’s volition. |
Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. |
Here, venerable sir, in that self-acquisition in which both one’s own volition and another’s function, the passing away of those beings from that existence occurs because of both their own volition and another’s volition. |
Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’”ti? |
Here, venerable sir, in that self-acquisition in which neither one’s own volition nor another’s functions, which devas are to be seen as being there?’” |
“Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti. |
“Those devas who have attained the base of neither perception nor non-perception, Sāriputta, are to be seen as being there.” |
“Ko nu kho, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ? |
“What then, venerable sir, is the cause, what is the condition, by reason of which some beings here, having passed away from that existence, are bound to return to this state? |
Ko pana, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti? |
And what, venerable sir, is the cause, what is the condition, by reason of which some beings here, having passed away from that existence, are not bound to return to this state?” |
“Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati. |
“Here, Sāriputta, for a certain individual the lower fetters are not abandoned; they dwell in this very life, attaining the base of neither perception nor non-perception. |
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati; |
They delight in it, crave it, and are satisfied with it; |
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. |
abiding there, inclined to it, frequently dwelling in it, not having fallen from it, when they die they are reborn in companionship with the devas who have attained the base of neither perception nor non-perception. |
So tato cuto āgāmī hoti āgantā itthattaṁ. |
Having passed away from there, they are bound to return to this state. |
Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati. |
But here, Sāriputta, for a certain individual the lower fetters are abandoned; they dwell in this very life, attaining the base of neither perception nor non-perception. |
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati; |
They delight in it, crave it, and are satisfied with it; |
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. |
abiding there, inclined to it, frequently dwelling in it, not having fallen from it, when they die they are reborn in companionship with the devas who have attained the base of neither perception nor non-perception. |
So tato cuto anāgāmī hoti anāgantā itthattaṁ. |
Having passed away from there, they are not bound to return to this state. |
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ. |
This, Sāriputta, is the cause, this is the condition, by reason of which some beings here, having passed away from that existence, are bound to return to this state. |
Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti. |
This, Sāriputta, is the cause, this is the condition, by reason of which some beings here, having passed away from that existence, are not bound to return to this state.” |
Paṭhamaṁ. |
The First. |
180 - AN4.180 Mahāpadesasutta |
180 - AN4.180 The Discourse on the Great Authorities |
Ekaṁ samayaṁ bhagavā bhoganagare viharati ānandacetiye. |
On one occasion the Fortunate One was staying at Bhoganagara in Ānanda’s Shrine. |
Tatra kho bhagavā bhikkhū āmantesi: |
Thereupon the Fortunate One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir!” those bhikkhus replied to the Fortunate One. |
Bhagavā etadavoca: |
The Fortunate One said this: |
“cattārome, bhikkhave, mahāpadese desessāmi, |
“Bhikkhus, I will teach you these four great authorities; |
taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
listen to them, attend carefully, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Fortunate One. |
Bhagavā etadavoca: |
The Fortunate One said this: |
“Katame, bhikkhave, cattāro mahāpadesā? |
“What, bhikkhus, are the four great authorities? |
Idha, bhikkhave, bhikkhu evaṁ vadeyya: |
Here, bhikkhus, a bhikkhu might say this: |
‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ— |
‘Friend, this I have heard and received directly from the Fortunate One— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do not conform to the Suttas or the Discipline, you should conclude: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is not the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
imassa ca bhikkhuno duggahitan’ti. |
and this bhikkhu has grasped it wrongly.’ |
Iti hetaṁ, bhikkhave, chaḍḍeyyātha. |
Thus, bhikkhus, you should reject it. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
But here, bhikkhus, a bhikkhu might say this: |
‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ— |
‘Friend, this I have heard and received directly from the Fortunate One— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do conform to the Suttas and the Discipline, you should conclude: |
‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
imassa ca bhikkhuno suggahitan’ti. |
and this bhikkhu has grasped it rightly.’ |
Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should hold as the first great authority. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. |
‘In such-and-such a dwelling place, the Sangha abides, with its elders and its leader. |
Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From that Sangha, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do not conform to the Suttas or the Discipline, you should conclude: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is not the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tassa ca saṅghassa duggahitan’ti. |
and that Sangha has grasped it wrongly.’ |
Iti hetaṁ, bhikkhave, chaḍḍeyyātha. |
Thus, bhikkhus, you should reject it. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
But here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. |
‘In such-and-such a dwelling place, the Sangha abides, with its elders and its leader. |
Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From that Sangha, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do conform to the Suttas and the Discipline, you should conclude: |
‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tassa ca saṅghassa suggahitan’ti. |
and that Sangha has grasped it rightly.’ |
Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should hold as the second great authority. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. |
‘In such-and-such a dwelling place, many elder bhikkhus abide, who are learned, who have understood the tradition, who are preservers of the Dhamma, preservers of the Discipline, preservers of the summaries. |
Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From those elders, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do not conform to the Suttas or the Discipline, you should conclude: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is not the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tesañca therānaṁ duggahitan’ti. |
and those elders have grasped it wrongly.’ |
Iti hetaṁ, bhikkhave, chaḍḍeyyātha. |
Thus, bhikkhus, you should reject it. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
But here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. |
‘In such-and-such a dwelling place, many elder bhikkhus abide, who are learned, who have understood the tradition, who are preservers of the Dhamma, preservers of the Discipline, preservers of the summaries. |
Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From those elders, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do conform to the Suttas and the Discipline, you should conclude: |
‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tesañca therānaṁ suggahitan’ti. |
and those elders have grasped it rightly.’ |
Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should hold as the third great authority. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. |
‘In such-and-and-such a dwelling place, one elder bhikkhu abides, who is learned, who has understood the tradition, who is a preserver of the Dhamma, a preserver of the Discipline, a preserver of the summaries. |
Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From that elder, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do not conform to the Suttas or the Discipline, you should conclude: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is not the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tassa ca therassa duggahitan’ti. |
and that elder has grasped it wrongly.’ |
Iti hetaṁ, bhikkhave, chaḍḍeyyātha. |
Thus, bhikkhus, you should reject it. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
But here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. |
‘In such-and-such a dwelling place, one elder bhikkhu abides, who is learned, who has understood the tradition, who is a preserver of the Dhamma, a preserver of the Discipline, a preserver of the summaries. |
Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From that elder, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do conform to the Suttas and the Discipline, you should conclude: |
‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tassa ca therassa suggahitan’ti. |
and that elder has grasped it rightly.’ |
Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should hold as the fourth great authority. |
Ime kho, bhikkhave, cattāro mahāpadesā”ti. |
These, bhikkhus, are the four great authorities.” |
Dasamaṁ. |
The Tenth. |
Sañcetaniyavaggo tatiyo. |
The Chapter on Volition, the Third. |
Tassuddānaṁ |
Summary of it: |
Cetanā vibhatti koṭṭhiko, |
Volition, analysis, Koṭṭhika, |
Ānando upavāṇapañcamaṁ; |
Ānanda, the fifth is Upavāṇa; |
Āyācana rāhula jambālī, |
aspiration, Rāhula, Jambālī, |
Nibbānaṁ mahāpadesenāti. |
Nibbāna, and with the great authorities. |
184 - AN4.184 Abhayasutta |
184 - AN4.184 The Discourse on Fearlessness |
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then Jāṇussoṇī the Brahmin approached the Fortunate One; having approached, he exchanged greetings with the Fortunate One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: |
Having exchanged courteous and amiable talk, he sat down to one side. Sitting to one side, Jāṇussoṇī the Brahmin said to the Fortunate One: |
“Ahañhi, bho gotama, evaṁvādī evaṁdiṭṭhi: |
“Indeed, Venerable Gotama, I am one who holds such a view, who says thus: |
‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassā’”ti. |
‘There is no one who, being subject to death, does not fear, does not tremble at death.’” |
“Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa; |
“There are, brahmin, those who, being subject to death, do fear, do tremble at death; |
atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. |
but there are, brahmin, those who, being subject to death, do not fear, do not tremble at death. |
Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa? |
And who, brahmin, being subject to death, fears, trembles at death? |
Idha, brāhmaṇa, ekacco kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. |
Here, brahmin, a certain individual is not dispassionate towards sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘piyā vata maṁ kāmā jahissanti, piye cāhaṁ kāme jahissāmī’ti. |
‘Indeed, the sensual pleasures dear to me will abandon me, and I will abandon the sensual pleasures dear to me.’ |
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
They grieve, lament, and weep, beat their breasts, and fall into confusion. |
Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. |
This, brahmin, is one who, being subject to death, fears, trembles at death. |
Puna caparaṁ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. |
Again, brahmin, here a certain individual is not dispassionate towards the body, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘piyo vata maṁ kāyo jahissati, piyañcāhaṁ kāyaṁ jahissāmī’ti. |
‘Indeed, this body dear to me will abandon me, and I will abandon this body dear to me.’ |
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
They grieve, lament, and weep, beat their breasts, and fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, fears, trembles at death. |
Puna caparaṁ, brāhmaṇa, idhekacco akatakalyāṇo hoti akatakusalo akatabhīruttāṇo katapāpo kataluddo katakibbiso. |
Again, brahmin, here a certain individual has not done what is wholesome, has not done what is skillful, has not made safeguards against fear, has done evil, has done violence, has committed wrongdoing. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ; |
‘Indeed, I have not done what is wholesome, I have not done what is skillful, I have not made safeguards against fear; |
kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ. |
I have done evil, I have done violence, I have committed wrongdoing. |
Yāvatā, bho, akatakalyāṇānaṁ akatakusalānaṁ akatabhīruttāṇānaṁ katapāpānaṁ kataluddānaṁ katakibbisānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. |
Whatever destination there is, sirs, for those who have not done what is wholesome, have not done what is skillful, have not made safeguards against fear, have done evil, have done violence, have committed wrongdoing—that destination I shall attain after death.’ |
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
They grieve, lament, and weep, beat their breasts, and fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, fears, trembles at death. |
Puna caparaṁ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. |
Again, brahmin, here a certain individual is doubtful, perplexed, and has not come to a conclusion concerning the true Dhamma. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti. |
‘Indeed, I am doubtful, perplexed, and have not come to a conclusion concerning the true Dhamma.’ |
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
They grieve, lament, and weep, beat their breasts, and fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, fears, trembles at death. |
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā bhāyanti, santāsaṁ āpajjanti maraṇassa. |
These, brahmin, are the four who, being subject to death, fear, tremble at death. |
Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa? |
And who, brahmin, being subject to death, does not fear, does not tremble at death? |
Idha, brāhmaṇa, ekacco kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. |
Here, brahmin, a certain individual is dispassionate towards sensual pleasures, free from desire, free from affection, free from thirst, free from feverish longing, free from craving. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṁ hoti: |
Afflicted by that severe illness, it does not occur to them: |
‘piyā vata maṁ kāmā jahissanti, piye cāhaṁ kāme jahissāmī’ti. |
‘Indeed, the sensual pleasures dear to me will abandon me, and I will abandon the sensual pleasures dear to me.’ |
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
They do not grieve, do not lament, do not weep, do not beat their breasts, do not fall into confusion. |
Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. |
This, brahmin, is one who, being subject to death, does not fear, does not tremble at death. |
Puna caparaṁ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. |
Again, brahmin, here a certain individual is dispassionate towards the body, free from desire, free from affection, free from thirst, free from feverish longing, free from craving. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṁ hoti: |
Afflicted by that severe illness, it does not occur to them: |
‘piyo vata maṁ kāyo jahissati, piyañcāhaṁ kāyaṁ jahissāmī’ti. |
‘Indeed, this body dear to me will abandon me, and I will abandon this body dear to me.’ |
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
They do not grieve, do not lament, do not weep, do not beat their breasts, do not fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, does not fear, does not tremble at death. |
Puna caparaṁ, brāhmaṇa, idhekacco akatapāpo hoti akataluddo akatakibbiso katakalyāṇo katakusalo katabhīruttāṇo. |
Again, brahmin, here a certain individual has not done evil, has not done violence, has not committed wrongdoing, has done what is wholesome, has done what is skillful, has made safeguards against fear. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ; |
‘Indeed, I have not done evil, I have not done violence, I have not committed wrongdoing; |
kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ. |
I have done what is wholesome, I have done what is skillful, I have made safeguards against fear. |
Yāvatā, bho, akatapāpānaṁ akataluddānaṁ akatakibbisānaṁ katakalyāṇānaṁ katakusalānaṁ katabhīruttāṇānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. |
Whatever destination there is, sirs, for those who have not done evil, have not done violence, have not committed wrongdoing, have done what is wholesome, have done what is skillful, have made safeguards against fear—that destination I shall attain after death.’ |
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
They do not grieve, do not lament, do not weep, do not beat their breasts, do not fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, does not fear, does not tremble at death. |
Puna caparaṁ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme. |
Again, brahmin, here a certain individual is undoubting, unperplexed, and has come to a conclusion concerning the true Dhamma. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti. |
‘Indeed, I am undoubting, unperplexed, and have come to a conclusion concerning the true Dhamma.’ |
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
They do not grieve, do not lament, do not weep, do not beat their breasts, do not fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, does not fear, does not tremble at death. |
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā na bhāyanti, na santāsaṁ āpajjanti maraṇassā”ti. |
These, brahmin, are the four who, being subject to death, do not fear, do not tremble at death.” |
“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“Excellent, Venerable Gotama! Excellent, Venerable Gotama!…From today, Venerable Gotama, let the Venerable Gotama remember me as a lay follower who has gone for refuge for life.” |
Catutthaṁ. |
The Fourth. |
186 - AN4.186 Ummaggasutta |
186 - AN4.186 The Discourse on the Wrong Path |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: |
Then a certain bhikkhu approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. Sitting to one side, that bhikkhu said to the Fortunate One: |
“kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī”ti? |
“Venerable sir, by what is the world led, by what is the world dragged along, by what does it come under the sway of what has arisen?” |
“Sādhu sādhu, bhikkhu. |
“Excellent, excellent, bhikkhu! |
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. |
Indeed, bhikkhu, your intention is good, your ready wit is good, your inquiry is excellent. |
Evañhi tvaṁ, bhikkhu, pucchasi: |
For you ask thus, bhikkhu: |
‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī’”ti? |
‘Venerable sir, by what is the world led, by what is the world dragged along, by what does it come under the sway of what has arisen?’” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṁ gacchatī”ti. |
“The world, bhikkhu, is led by mind, dragged along by mind, comes under the sway of what has arisen by mind.” |
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: |
“Excellent, venerable sir,” that bhikkhu, having approved and delighted in the Fortunate One’s statement, asked the Fortunate One a further question: |
“‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati. |
“Venerable sir, it is said, ‘Learned and a preserver of the Dhamma.’ |
Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti? |
How then, venerable sir, is one learned and a preserver of the Dhamma?” |
“Sādhu sādhu, bhikkhu. |
“Excellent, excellent, bhikkhu! |
Bhaddako kho te, bhikkhu ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. |
Indeed, bhikkhu, your intention is good, your ready wit is good, your inquiry is excellent. |
Evañhi tvaṁ, bhikkhu, pucchasi: |
For you ask thus, bhikkhu: |
‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati. |
‘Venerable sir, it is said, “Learned and a preserver of the Dhamma.” |
Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’”ti? |
How then, venerable sir, is one learned and a preserver of the Dhamma?’” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Bahū kho, bhikkhu, mayā dhammā desitā— |
“Many are the dhammas, bhikkhu, that have been taught by me— |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthā, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, and questions and answers. |
Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṁvacanāyā”ti. |
If, bhikkhu, one knows the meaning of even a four-line verse, knows the Dhamma, and practices in conformity with the Dhamma, then they are fit to be called learned and a preserver of the Dhamma.” |
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: |
“Excellent, venerable sir,” that bhikkhu, having approved and delighted in the Fortunate One’s statement, asked the Fortunate One a further question: |
“‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati. |
“Venerable sir, it is said, ‘Heard much and penetrating in wisdom.’ |
Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī”ti? |
How then, venerable sir, is one heard much and penetrating in wisdom?” |
“Sādhu sādhu, bhikkhu. |
“Excellent, excellent, bhikkhu! |
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. |
Indeed, bhikkhu, your intention is good, your ready wit is good, your inquiry is excellent. |
Evañhi tvaṁ, bhikkhu, pucchasi: |
For you ask thus, bhikkhu: |
‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati. |
‘Venerable sir, it is said, “Heard much and penetrating in wisdom.” |
Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’”ti? |
How then, venerable sir, is one heard much and penetrating in wisdom?’” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Idha, bhikkhu, bhikkhuno ‘idaṁ dukkhan’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; |
“Here, bhikkhu, a bhikkhu has heard: ‘This is suffering,’ and they penetrate its meaning with wisdom; |
‘ayaṁ dukkhasamudayo’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; |
they have heard: ‘This is the origin of suffering,’ and they penetrate its meaning with wisdom; |
‘ayaṁ dukkhanirodho’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; |
they have heard: ‘This is the cessation of suffering,’ and they penetrate its meaning with wisdom; |
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati. |
they have heard: ‘This is the path leading to the cessation of suffering,’ and they penetrate its meaning with wisdom. |
Evaṁ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti. |
That’s how, bhikkhu, one is heard much and penetrating in wisdom.” |
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: |
“Excellent, venerable sir,” that bhikkhu, having approved and delighted in the Fortunate One’s statement, asked the Fortunate One a further question: |
“‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati. |
“Venerable sir, it is said, ‘Wise and of great wisdom.’ |
Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī”ti? |
How then, venerable sir, is one wise and of great wisdom?” |
“Sādhu sādhu, bhikkhu. |
“Excellent, excellent, bhikkhu! |
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. |
Indeed, bhikkhu, your intention is good, your ready wit is good, your inquiry is excellent. |
Evañhi tvaṁ bhikkhu pucchasi: |
For you ask thus, bhikkhu: |
‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati. |
‘Venerable sir, it is said, “Wise and of great wisdom.” |
Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’”ti? |
How then, venerable sir, is one wise and of great wisdom?’” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti. |
“Here, bhikkhu, a wise person of great wisdom does not think of harming themselves, does not think of harming others, does not think of harming both themselves and others; thinking, they think only of their own welfare, the welfare of others, the welfare of both, and the welfare of the entire world. |
Evaṁ kho, bhikkhu, paṇḍito mahāpañño hotī”ti. |
That’s how, bhikkhu, one is wise and of great wisdom.” |
Chaṭṭhaṁ. |
The Sixth. |
187 - AN4.187 Vassakārasutta |
187 - AN4.187 The Discourse to Vassakāra |
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
On one occasion the Fortunate One was staying at Rājagaha in the Bamboo Grove, the Squirrels’ feeding ground. |
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then Vassakāra the Brahmin, the chief minister of Magadha, approached the Fortunate One; having approached, he exchanged greetings with the Fortunate One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca: |
Having exchanged courteous and amiable talk, he sat down to one side. Sitting to one side, Vassakāra the Brahmin, the chief minister of Magadha, said to the Fortunate One: |
“Jāneyya nu kho, bho gotama, asappuriso asappurisaṁ: |
“Venerable Gotama, would an ignoble person recognize an ignoble person: |
‘asappuriso ayaṁ bhavan’”ti? |
‘This person is ignoble’?” |
“Aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya: |
“It is impossible, brahmin, there is no chance that an ignoble person would recognize an ignoble person: |
‘asappuriso ayaṁ bhavan’”ti. |
‘This person is ignoble.’” |
“Jāneyya pana, bho gotama, asappuriso sappurisaṁ: |
“But, Venerable Gotama, would an ignoble person recognize a noble person: |
‘sappuriso ayaṁ bhavan’”ti? |
‘This person is noble’?” |
“Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya: |
“This too, brahmin, is impossible, there is no chance that an ignoble person would recognize a noble person: |
‘sappuriso ayaṁ bhavan’”ti. |
‘This person is noble.’” |
“Jāneyya nu kho, bho gotama, sappuriso sappurisaṁ: |
“Venerable Gotama, would a noble person recognize a noble person: |
‘sappuriso ayaṁ bhavan’”ti? |
‘This person is noble’?” |
“Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya: |
“It is possible, brahmin, there is a chance that a noble person would recognize a noble person: |
‘sappuriso ayaṁ bhavan’”ti. |
‘This person is noble.’” |
“Jāneyya pana, bho gotama, sappuriso asappurisaṁ: |
“But, Venerable Gotama, would a noble person recognize an ignoble person: |
‘asappuriso ayaṁ bhavan’”ti? |
‘This person is ignoble’?” |
“Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya: |
“This too, brahmin, is possible, there is a chance that a noble person would recognize an ignoble person: |
‘asappuriso ayaṁ bhavan’”ti. |
‘This person is ignoble.’” |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“Amazing, Venerable Gotama! Marvelous, Venerable Gotama! |
Yāva subhāsitañcidaṁ bhotā gotamena: |
How well-spoken is this by the Venerable Gotama: |
‘aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya— |
‘It is impossible, brahmin, there is no chance that an ignoble person would recognize an ignoble person— |
asappuriso ayaṁ bhavanti. |
“This person is ignoble.” |
Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya— |
This too, brahmin, is impossible, there is no chance that an ignoble person would recognize a noble person— |
sappuriso ayaṁ bhavanti. |
“This person is noble.” |
Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— |
It is possible, brahmin, there is a chance that a noble person would recognize a noble person— |
sappuriso ayaṁ bhavanti. |
“This person is noble.” |
Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya— |
This too, brahmin, is possible, there is a chance that a noble person would recognize an ignoble person— |
asappuriso ayaṁ bhavan’ti. |
“This person is ignoble.” |
Ekamidaṁ, bho gotama, samayaṁ todeyyassa brāhmaṇassa parisati parūpārambhaṁ vattenti: |
On one occasion, Venerable Gotama, in the assembly of Toddeyya the brahmin, they were speaking dispraise of others: |
‘bālo ayaṁ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karoti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammanti. |
‘This King Eḷeyya is foolish, he is devoted to the ascetic Rāmaputta, and he shows such great respect to the ascetic Rāmaputta, namely, salutation, rising for him, respectful gestures, and proper behavior. |
Imepi rañño eḷeyyassa parihārakā bālā— |
These attendants of King Eḷeyya are also foolish— |
yamako moggallo uggo nāvindakī gandhabbo aggivesso, ye samaṇe rāmaputte abhippasannā, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karonti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’ti. |
Yamaka Moggalla, Ugga Nāvindakī, Gandhabba Aggivessa—who are devoted to the ascetic Rāmaputta, and they show such great respect to the ascetic Rāmaputta, namely, salutation, rising for him, respectful gestures, and proper behavior.’ |
Tyāssudaṁ todeyyo brāhmaṇo iminā nayena neti. |
Then Toddeyya the brahmin led them in this way: |
‘Taṁ kiṁ maññanti, bhonto, |
‘What do you think, sirs, |
paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’ti? |
is King Eḷeyya wise in matters of what should be done and what should not be done, what should be said and what should not be said, ten times wiser than others?’ |
‘Evaṁ, bho, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataroti. |
‘Yes, sirs, King Eḷeyya is ten times wiser than others in matters of what should be done and what should not be done, what should be said and what should not be said.’ |
Yasmā ca kho, bho, samaṇo rāmaputto raññā eḷeyyena paṇḍitena paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarena alamatthadasataro, tasmā rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karoti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ’. |
‘And since, sirs, the ascetic Rāmaputta is wiser than King Eḷeyya who is wise, ten times wiser than others in matters of what should be done and what should not be done, what should be said and what should not be said, therefore King Eḷeyya is devoted to the ascetic Rāmaputta, and he shows such great respect to the ascetic Rāmaputta, namely, salutation, rising for him, respectful gestures, and proper behavior.’ |
‘Taṁ kiṁ maññanti, bhonto, |
‘What do you think, sirs, |
paṇḍitā rañño eḷeyyassa parihārakā— |
are the attendants of King Eḷeyya— |
yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarā’ti? |
Yamaka Moggalla, Ugga Nāvindakī, Gandhabba Aggivessa—ten times wiser than others in matters of what should be done and what should not be done, what should be said and what should not be said?’ |
‘Evaṁ, bho, paṇḍitā rañño eḷeyyassa parihārakā— |
‘Yes, sirs, the attendants of King Eḷeyya— |
yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarāti. |
Yamaka Moggalla, Ugga Nāvindakī, Gandhabba Aggivessa—are ten times wiser than others in matters of what should be done and what should not be done, what should be said and what should not be said.’ |
Yasmā ca kho, bho, samaṇo rāmaputto rañño eḷeyyassa parihārakehi paṇḍitehi paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro, tasmā rañño eḷeyyassa parihārakā samaṇe rāmaputte abhippasannā; |
‘And since, sirs, the ascetic Rāmaputta is wiser than the wise attendants of King Eḷeyya, ten times wiser than others in matters of what should be done and what should not be done, what should be said and what should not be said, therefore the attendants of King Eḷeyya are devoted to the ascetic Rāmaputta; |
samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karonti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’ti. |
and they show such great respect to the ascetic Rāmaputta, namely, salutation, rising for him, respectful gestures, and proper behavior.’ |
Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
Amazing, Venerable Gotama! Marvelous, Venerable Gotama! |
Yāva subhāsitañcidaṁ bhotā gotamena: |
How well-spoken is this by the Venerable Gotama: |
‘aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya— |
‘It is impossible, brahmin, there is no chance that an ignoble person would recognize an ignoble person— |
asappuriso ayaṁ bhavanti. |
“This person is ignoble.” |
Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya— |
This too, brahmin, is impossible, there is no chance that an ignoble person would recognize a noble person— |
sappuriso ayaṁ bhavanti. |
“This person is noble.” |
Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— |
It is possible, brahmin, there is a chance that a noble person would recognize a noble person— |
sappuriso ayaṁ bhavanti. |
“This person is noble.” |
Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya— |
This too, brahmin, is possible, there is a chance that a noble person would recognize an ignoble person— |
asappuriso ayaṁ bhavan’ti. |
“This person is ignoble.” |
Handa ca dāni mayaṁ, bho gotama, gacchāma. |
Well then, Venerable Gotama, we will depart now. |
Bahukiccā mayaṁ bahukaraṇīyā”ti. |
We have much to do, many duties.” |
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. |
“Do as you now think fit, brahmin.” |
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. |
Then Vassakāra the Brahmin, the chief minister of Magadha, having approved and delighted in the Fortunate One’s statement, rose from his seat and departed. |
Sattamaṁ. |
The Seventh. |
191 - AN4.191 Sotānugatasutta |
191 - AN4.191 The Discourse on What Was Heard |
“Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ cattāro ānisaṁsā pāṭikaṅkhā. |
“For Dhammas that have been heard, bhikkhus, that have been mentally revolved, that have been mentally examined, that have been well penetrated by view, four benefits are to be expected. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Here, bhikkhus, a bhikkhu learns the Dhamma— |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, questions and answers. |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
Those Dhammas are heard by them, mentally revolved, mentally examined, well penetrated by view. |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
Then, with lost mindfulness, they pass away and are reborn in a certain divine realm. |
Tassa tattha sukhino dhammapadā plavanti. |
There, the Dhammapadas flow pleasantly to them. |
Dandho, bhikkhave, satuppādo; |
Slow, bhikkhus, is the arising of mindfulness; |
atha so satto khippaṁyeva visesagāmī hoti. |
but then that being swiftly attains distinction. |
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ paṭhamo ānisaṁso pāṭikaṅkho. |
For Dhammas that have been heard, bhikkhus, that have been mentally revolved, that have been mentally examined, that have been well penetrated by view, this first benefit is to be expected. |
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Again, bhikkhus, a bhikkhu learns the Dhamma— |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, questions and answers. |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
Those Dhammas are heard by them, mentally revolved, mentally examined, well penetrated by view. |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
Then, with lost mindfulness, they pass away and are reborn in a certain divine realm. |
Tassa tattha na heva kho sukhino dhammapadā plavanti; |
There, the Dhammapadas do not flow pleasantly to them; |
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti. |
but rather, that bhikkhu, being potent, master of mind, teaches the Dhamma in the assembly of devas. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. |
‘This is that Dhamma and Discipline in which I formerly led the spiritual life.’ |
Dandho, bhikkhave, satuppādo; |
Slow, bhikkhus, is the arising of mindfulness; |
atha so satto khippameva visesagāmī hoti. |
but then that being swiftly attains distinction. |
Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa. |
Just as, bhikkhus, a man skilled in the sound of a drum. |
So addhānamaggappaṭipanno bherisaddaṁ suṇeyya. |
Walking along a road, he might hear the sound of a drum. |
Tassa na heva kho assa kaṅkhā vā vimati vā: |
Then he would have no doubt or perplexity: |
‘bherisaddo nu kho, na nu kho bherisaddo’ti. |
‘Is it the sound of a drum, or is it not the sound of a drum?’ |
Atha kho bherisaddotveva niṭṭhaṁ gaccheyya. |
But rather, he would conclude: ‘It is the sound of a drum.’ |
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Even so, bhikkhus, a bhikkhu learns the Dhamma— |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, questions and answers. |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
Those Dhammas are heard by them, mentally revolved, mentally examined, well penetrated by view. |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
Then, with lost mindfulness, they pass away and are reborn in a certain divine realm. |
Tassa tattha na heva kho sukhino dhammapadā plavanti; |
There, the Dhammapadas do not flow pleasantly to them; |
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti. |
but rather, that bhikkhu, being potent, master of mind, teaches the Dhamma in the assembly of devas. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. |
‘This is that Dhamma and Discipline in which I formerly led the spiritual life.’ |
Dandho, bhikkhave, satuppādo; |
Slow, bhikkhus, is the arising of mindfulness; |
atha so satto khippaṁyeva visesagāmī hoti. |
but then that being swiftly attains distinction. |
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ dutiyo ānisaṁso pāṭikaṅkho. |
For Dhammas that have been heard, bhikkhus, that have been mentally revolved, that have been mentally examined, that have been well penetrated by view, this second benefit is to be expected. |
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Again, bhikkhus, a bhikkhu learns the Dhamma— |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, questions and answers. |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
Those Dhammas are heard by them, mentally revolved, mentally examined, well penetrated by view. |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
Then, with lost mindfulness, they pass away and are reborn in a certain divine realm. |
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti; |
There, the Dhammapadas do not flow pleasantly to them, nor does that bhikkhu, being potent, master of mind, teach the Dhamma in the assembly of devas; |
api ca kho devaputto devaparisāyaṁ dhammaṁ deseti. |
but rather, that deva addresses another deva: |
Tassa evaṁ hoti: |
‘Friend, do you remember, friend, do you remember, where we formerly led the spiritual life?’ |
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. |
Then they say: |
Dandho, bhikkhave, satuppādo; |
‘I remember, friend, I remember, friend.’ |
atha so satto khippaṁyeva visesagāmī hoti. |
Slow, bhikkhus, is the arising of mindfulness; |
Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. |
but then that being swiftly attains distinction. |
So addhānamaggappaṭipanno saṅkhasaddaṁ suṇeyya. |
Just as, bhikkhus, two friends who played together in the dust. |
Tassa na heva kho assa kaṅkhā vā vimati vā: |
They might meet each other occasionally. |
‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti. |
Then one friend might say to the other: |
Atha kho saṅkhasaddotveva niṭṭhaṁ gaccheyya. |
‘Friend, do you remember this, friend, do you remember this?’ |
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Then they might say: |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
‘I remember, friend, I remember, friend.’ |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
Even so, bhikkhus, a bhikkhu learns the Dhamma— |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, questions and answers. |
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti; |
Those Dhammas are heard by them, mentally revolved, mentally examined, well penetrated by view. |
api ca kho devaputto devaparisāyaṁ dhammaṁ deseti. |
Then, with lost mindfulness, they pass away and are reborn in a certain divine realm. |
Tassa evaṁ hoti: |
There, the Dhammapadas do not flow pleasantly to them, nor does that bhikkhu, being potent, master of mind, teach the Dhamma in the assembly of devas, nor does that deva address another deva; |
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. |
but rather, one spontaneously arisen being addresses another spontaneously arisen being: |
Dandho, bhikkhave, satuppādo; |
‘Friend, do you remember, friend, do you remember, where we formerly led the spiritual life?’ |
atha so satto khippaṁyeva visesagāmī hoti. |
Then they say: |
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ tatiyo ānisaṁso pāṭikaṅkho. |
‘I remember, friend, I remember, friend.’ |
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Slow, bhikkhus, is the arising of mindfulness; |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
but then that being swiftly attains distinction. |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
For Dhammas that have been heard, bhikkhus, that have been mentally revolved, that have been mentally examined, that have been well penetrated by view, this fourth benefit is to be expected. |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
These, bhikkhus, are the four benefits to be expected from Dhammas that have been heard, that have been mentally revolved, that have been mentally examined, that have been well penetrated by view.” |
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti; |
The First. |
api ca kho opapātiko opapātikaṁ sāreti: |
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‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. |
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So evamāha: |
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‘sarāmi, mārisa, sarāmi, mārisā’ti. |
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Dandho, bhikkhave, satuppādo; |
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atha so satto khippaṁyeva visesagāmī hoti. |
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Seyyathāpi, bhikkhave, dve sahāyakā sahapaṁsukīḷikā. |
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Te kadāci karahaci aññamaññaṁ samāgaccheyyuṁ. |
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Añño pana sahāyako sahāyakaṁ evaṁ vadeyya: |
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‘idampi, samma, sarasi, idampi, samma, sarasī’ti. |
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So evaṁ vadeyya: |
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‘sarāmi, samma, sarāmi, sammā’ti. |
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Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
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suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
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Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
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So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
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Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti; |
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api ca kho opapātiko opapātikaṁ sāreti: |
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‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. |
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So evamāha: |
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‘sarāmi, mārisa, sarāmi, mārisā’ti. |
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Dandho, bhikkhave, satuppādo; |
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atha kho so satto khippaṁyeva visesagāmī hoti. |
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Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ catuttho ānisaṁso pāṭikaṅkho. |
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Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ diṭṭhiyā suppaṭividdhānaṁ ime cattāro ānisaṁsā pāṭikaṅkhā”ti. |
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Paṭhamaṁ. |
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192 - AN4.192 Ṭhānasutta |
192 - AN4.192 The Discourse on Circumstances |
“Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni. |
“Bhikkhus, these four circumstances are to be known by means of four circumstances. |
Katamāni cattāri? |
What four? |
Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. |
By living together, bhikkhus, moral discipline is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. |
Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. |
By dealings, bhikkhus, integrity is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. |
Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. |
In adversities, bhikkhus, strength is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. |
Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti. |
By discussion, bhikkhus, wisdom is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. |
‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, |
‘By living together, bhikkhus, moral discipline is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
this was said. Concerning what was this said? |
Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvasamāno evaṁ jānāti: |
Here, bhikkhus, an individual, living together with another individual, comes to know thus: |
‘dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti; |
‘This venerable one, over a long time, is one who is broken in action, flawed in action, spotted in action, streaked in action, not one who acts continuously, not one who practices continuously; |
sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’ti. |
this venerable one is immoral in moral discipline, this venerable one is not moral.’ |
Idha pana, bhikkhave, puggalo puggalena saddhiṁ saṁvasamāno evaṁ jānāti: |
But here, bhikkhus, an individual, living together with another individual, comes to know thus: |
‘dīgharattaṁ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti; |
‘This venerable one, over a long time, is one who is unbroken in action, unflawed in action, unspotted in action, unstreaked in action, one who acts continuously, one who practices continuously; |
sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti. |
this venerable one is moral in moral discipline, this venerable one is not immoral.’ |
‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘By living together, bhikkhus, moral discipline is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ that which was said, was said concerning this. |
‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, |
‘By dealings, bhikkhus, integrity is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
this was said. Concerning what was this said? |
Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvoharamāno evaṁ jānāti: |
Here, bhikkhus, an individual, dealing with another individual, comes to know thus: |
‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi; |
‘This venerable one deals differently with one person alone, differently with two, differently with three, differently with many; |
vokkamati ayamāyasmā purimavohārā pacchimavohāraṁ; |
this venerable one deviates from earlier dealings to later dealings; |
aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’ti. |
this venerable one has impure dealings, this venerable one does not have pure dealings.’ |
Idha pana, bhikkhave, puggalo puggalena saddhiṁ saṁvoharamāno evaṁ jānāti: |
But here, bhikkhus, an individual, dealing with another individual, comes to know thus: |
‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi. |
‘Just as this venerable one deals with one person alone, so too with two, so too with three, so too with many. |
Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṁ; |
This venerable one does not deviate from earlier dealings to later dealings; |
parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti. |
this venerable one has pure dealings, this venerable one does not have impure dealings.’ |
‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘By dealings, bhikkhus, integrity is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ that which was said, was said concerning this. |
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, |
‘In adversities, bhikkhus, strength is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
this was said. Concerning what was this said? |
Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati: |
Here, bhikkhus, a certain individual, being afflicted by misfortune concerning relatives, or being afflicted by misfortune concerning wealth, or being afflicted by misfortune concerning sickness, does not reflect thus: |
‘tathābhūto kho ayaṁ lokasannivāso tathābhūto ayaṁ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati— |
‘Such is indeed the nature of this world, such is the nature of this self-acquisition, that in the world of such nature, in the self-acquisition of such nature, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions— |
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañcā’ti. |
gain and loss, honor and dishonor, blame and praise, pleasure and pain.’ |
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
Being afflicted by misfortune concerning relatives, or being afflicted by misfortune concerning wealth, or being afflicted by misfortune concerning sickness, they grieve, lament, and weep, beat their breasts, and fall into confusion. |
Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati: |
But here, bhikkhus, a certain individual, being afflicted by misfortune concerning relatives, or being afflicted by misfortune concerning wealth, or being afflicted by misfortune concerning sickness, reflects thus: |
‘tathābhūto kho ayaṁ lokasannivāso tathābhūto ayaṁ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati— |
‘Such is indeed the nature of this world, such is the nature of this self-acquisition, that in the world of such nature, in the self-acquisition of such nature, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions— |
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañcā’ti. |
gain and loss, honor and dishonor, blame and praise, pleasure and pain.’ |
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
Being afflicted by misfortune concerning relatives, or being afflicted by misfortune concerning wealth, or being afflicted by misfortune concerning sickness, they do not grieve, do not lament, do not weep, do not beat their breasts, do not fall into confusion. |
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, |
‘In adversities, bhikkhus, strength is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ that which was said, was said concerning this. |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘By discussion, bhikkhus, wisdom is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ |
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, |
this was said. Concerning what was this said? |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
Here, bhikkhus, an individual, discussing with another individual, comes to know thus: |
Idha, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: |
‘According to this venerable one’s reasoning and conclusions, and according to their way of asking questions, this venerable one is unwise, this venerable one is not wise. |
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. |
For what reason? |
Taṁ kissa hetu? |
Because this venerable one does not utter profound points of meaning that are peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. |
Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. |
And this venerable one is not capable of explaining, teaching, defining, establishing, revealing, analyzing, making plain the meaning of the Dhamma they speak, whether in brief or in detail. |
Yañca ayamāyasmā dhammaṁ bhāsati tassa ca nappaṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. |
This venerable one is unwise, this venerable one is not wise.’ |
Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti. |
Just as, bhikkhus, a keen-sighted man standing on the bank of a lake might see a small fish emerging. |
Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṁ macchaṁ ummujjamānaṁ. |
Then it would occur to him: |
Tassa evamassa: |
‘According to the emergence of this fish, and according to its swimming against the current, and according to its quick movements, this fish is small, this fish is not large.’ |
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, paritto ayaṁ maccho, nāyaṁ maccho mahanto’ti. |
Even so, bhikkhus, an individual, discussing with another individual, comes to know thus: |
Evamevaṁ kho, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: |
‘According to this venerable one’s reasoning and conclusions, and according to their way of asking questions, this venerable one is unwise, this venerable one is not wise. |
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. |
For what reason? |
Taṁ kissa hetu? |
Because this venerable one does not utter profound points of meaning that are peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. |
Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. |
And this venerable one is not capable of explaining, teaching, defining, establishing, revealing, analyzing, making plain the meaning of the Dhamma they speak, whether in brief or in detail. |
Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca na paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. |
This venerable one is unwise, this venerable one is not wise.’ |
Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti. |
But here, bhikkhus, an individual, discussing with another individual, comes to know thus: |
Idha pana, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: |
‘According to this venerable one’s reasoning and conclusions, and according to their way of asking questions, this venerable one is wise, this venerable one is not unwise. |
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. |
For what reason? |
Taṁ kissa hetu? |
Because this venerable one utters profound points of meaning that are peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. |
Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. |
And this venerable one is capable of explaining, teaching, defining, establishing, revealing, analyzing, making plain the meaning of the Dhamma they speak, whether in brief or in detail. |
Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. |
This venerable one is wise, this venerable one is not unwise.’ |
Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti. |
Just as, bhikkhus, a keen-sighted man standing on the bank of a lake might see a large fish emerging. |
Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṁ macchaṁ ummujjamānaṁ. |
Then it would occur to him: |
Tassa evamassa: |
‘According to the emergence of this fish, and according to its swimming against the current, and according to its quick movements, this fish is large, this fish is not small.’ |
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, mahanto ayaṁ maccho, nāyaṁ maccho paritto’ti. |
Even so, bhikkhus, an individual, discussing with another individual, comes to know thus: |
Evamevaṁ kho, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: |
‘According to this venerable one’s reasoning and conclusions, and according to their way of asking questions, this venerable one is wise, this venerable one is not unwise. |
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. |
For what reason? |
Taṁ kissa hetu? |
Because this venerable one utters profound points of meaning that are peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. |
Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. |
And this venerable one is capable of explaining, teaching, defining, establishing, revealing, analyzing, making plain the meaning of the Dhamma they speak, whether in brief or in detail. |
Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. |
This venerable one is wise, this venerable one is not unwise.’ |
Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti. |
‘By discussion, bhikkhus, wisdom is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ that which was said, was said concerning this. |
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
These, bhikkhus, are the four circumstances to be known by these four circumstances.” |
Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī”ti. |
The Second. |
Dutiyaṁ. |
|
193 - AN4.193 Bhaddiyasutta |
193 - AN4.193 The Discourse to Bhaddiya |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Fortunate One was staying at Vesālī in the Great Wood, in the Gabled Hall. |
Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhaddiyo licchavi bhagavantaṁ etadavoca: |
Then Bhaddiya the Licchavi approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. Sitting to one side, Bhaddiya the Licchavi said to the Fortunate One: |
“Sutaṁ metaṁ, bhante: |
“I have heard, venerable sir: |
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti. |
‘The ascetic Gotama is a magician, he knows a magic of conversion by which he converts the disciples of other sects.’ |
Ye te, bhante, evamāhaṁsu: |
Venerable sir, are those who said this concerning the Fortunate One speaking in accordance with what was said, and not slandering the Fortunate One with what is untrue, and are they explaining the Dhamma in conformity with the Dhamma, and is there no blameworthy assertion in their legitimate discourse? For we do not wish to slander the Fortunate One, venerable sir.” |
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa ca anudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati, anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti? |
“Come, Bhaddiya, do not rely on hearsay, or on tradition, or on rumor, or on what is in the scriptures, or on logic, or on inference, or on reflection on appearances, or on the acceptance of a view after pondering it, or on the seeming competence of a speaker, or because ‘The ascetic is our teacher.’ |
“Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. |
When you, Bhaddiya, know for yourselves: |
Yadā tumhe, bhaddiya, attanāva jāneyyātha: |
‘These dhammas are unwholesome, these dhammas are blameworthy, these dhammas are criticized by the wise, these dhammas, when fully undertaken and practiced, lead to harm and suffering’—then, Bhaddiya, you should abandon them. |
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha. |
What do you think, Bhaddiya, |
Taṁ kiṁ maññatha, bhaddiya, |
when greed arises internally in a person, does it arise for their welfare or their harm?” |
lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
“For their harm, venerable sir.” |
“Ahitāya, bhante”. |
“And this greedy person, Bhaddiya, overwhelmed by greed, with their mind taken over, takes life, takes what is not given, engages in sexual misconduct, speaks falsely, and also induces others to do likewise, which is for their long-term harm and suffering.” |
“Luddho panāyaṁ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
“Yes, venerable sir.” |
“Evaṁ, bhante”. |
“What do you think, Bhaddiya, |
“Taṁ kiṁ maññatha, bhaddiya, |
when hatred arises in a person…when delusion arises in a person…when contention arises internally in a person, does it arise for their welfare or their harm?” |
doso purisassa …pe… moho purisassa …pe… sārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
“For their harm, venerable sir.” |
“Ahitāya, bhante”. |
“And this contentious person, Bhaddiya, overwhelmed by contention, with their mind taken over, takes life, takes what is not given, engages in sexual misconduct, speaks falsely, and also induces others to do likewise, which is for their long-term harm and suffering.” |
“Sāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
“Yes, venerable sir.” |
“Evaṁ, bhante”. |
“What do you think, Bhaddiya, are these dhammas wholesome or unwholesome?” |
“Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti? |
“Unwholesome, venerable sir.” |
“Akusalā, bhante”. |
“Blameworthy or blameless?” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameworthy, venerable sir.” |
“Sāvajjā, bhante”. |
“Criticized by the wise or praised by the wise?” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Criticized by the wise, venerable sir.” |
“Viññugarahitā, bhante”. |
“When fully undertaken and practiced, do they lead to harm and suffering, or not? |
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? |
How is it in this case?” |
Kathaṁ vā ettha hotī”ti? |
“Venerable sir, when fully undertaken and practiced, they lead to harm and suffering. |
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattanti. |
That’s how it is in this case for us.” |
Evaṁ no ettha hotī”ti. |
“So then, Bhaddiya, that which I told you— |
“Iti kho, bhaddiya, yaṁ taṁ te avocumhā— |
‘Come, Bhaddiya, do not rely on hearsay, or on tradition, or on rumor, or on what is in the scriptures, or on logic, or on inference, or on reflection on appearances, or on the acceptance of a view after pondering it, or on the seeming competence of a speaker, or because “The ascetic is our teacher.” |
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. |
When you, Bhaddiya, know for yourselves: |
Yadā tumhe, bhaddiya, attanāva jāneyyātha: |
“These dhammas are unwholesome, these dhammas are blameworthy, these dhammas are criticized by the wise, these dhammas, when fully undertaken and practiced, lead to harm and suffering”—then, Bhaddiya, you should abandon them’— |
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti, |
that which was said, was said concerning this. |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Come, Bhaddiya, do not rely on hearsay, or on tradition, or on rumor, or on what is in the scriptures, or on logic, or on inference, or on reflection on appearances, or on the acceptance of a view after pondering it, or on the seeming competence of a speaker, or because ‘The ascetic is our teacher.’ |
Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. |
When you, Bhaddiya, know for yourselves: |
Yadā tumhe, bhaddiya, attanāva jāneyyātha: |
‘These dhammas are wholesome, these dhammas are blameless, these dhammas are praised by the wise, these dhammas, when fully undertaken and practiced, lead to welfare and happiness’—then, Bhaddiya, you should enter upon and abide in them. |
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthāti. |
What do you think, Bhaddiya, |
Taṁ kiṁ maññatha, bhaddiya, |
when non-greed arises internally in a person, does it arise for their welfare or their harm?” |
alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
“For their welfare, venerable sir.” |
“Hitāya, bhante”. |
“And this non-greedy person, Bhaddiya, not overwhelmed by greed, with their mind not taken over, does not take life, does not take what is not given, does not engage in sexual misconduct, does not speak falsely, and does not induce others to do likewise, which is for their long-term welfare and happiness.” |
“Aluddho panāyaṁ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti. |
“Yes, venerable sir.” |
“Evaṁ, bhante”. |
“What do you think, Bhaddiya, non-hatred…non-delusion…non-contention arises internally in a person, does it arise for their welfare or their harm?” |
“Taṁ kiṁ maññatha, bhaddiya, adoso purisassa …pe… amoho purisassa …pe… asārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
“For their welfare, venerable sir.” |
“Hitāya, bhante”. |
“And this non-contentious person, Bhaddiya, not overwhelmed by contention, with their mind not taken over, does not take life, does not take what is not given, does not engage in sexual misconduct, does not speak falsely, and does not induce others to do likewise, which is for their long-term welfare and happiness.” |
“Asāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti. |
“Yes, venerable sir.” |
“Evaṁ, bhante”. |
“What do you think, Bhaddiya, are these dhammas wholesome or unwholesome?” |
“Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti? |
“Wholesome, venerable sir.” |
“Kusalā, bhante”. |
“Blameworthy or blameless?” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameless, venerable sir.” |
“Anavajjā, bhante”. |
“Criticized by the wise or praised by the wise?” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Praised by the wise, venerable sir.” |
“Viññuppasatthā, bhante”. |
“When fully undertaken and practiced, do they lead to welfare and happiness, or not? |
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā? |
How is it in this case?” |
Kathaṁ vā ettha hotī”ti? |
“Venerable sir, when fully undertaken and practiced, they lead to welfare and happiness. |
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. |
That’s how it is in this case for us.” |
Evaṁ no ettha hotī”ti. |
“So then, Bhaddiya, that which I told you— |
“Iti kho, bhaddiya, yaṁ taṁ te avocumhā— |
‘Come, Bhaddiya, do not rely on hearsay, or on tradition, or on rumor, or on what is in the scriptures, or on logic, or on inference, or on reflection on appearances, or on the acceptance of a view after pondering it, or on the seeming competence of a speaker, or because “The ascetic is our teacher.” |
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. |
When you, Bhaddiya, know for yourselves: |
Yadā tumhe, bhaddiya, attanāva jāneyyātha: |
“These dhammas are wholesome, these dhammas are blameless, these dhammas are praised by the wise, these dhammas, when fully undertaken and practiced, lead to welfare and happiness”—then, Bhaddiya, you should enter upon and abide in them’— |
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti, |
that which was said, was said concerning this. |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Indeed, Bhaddiya, those noble persons in the world admonish a disciple thus: |
Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṁ evaṁ samādapenti: |
‘Come, good man, having subdued greed, abide. |
‘ehi tvaṁ, ambho purisa, lobhaṁ vineyya viharāhi. |
Having subdued greed, abiding, you will not do deeds born of greed by body, speech, or mind. |
Lobhaṁ vineyya viharanto na lobhajaṁ kammaṁ karissasi kāyena vācāya manasā. |
Having subdued hatred, abide. |
Dosaṁ vineyya viharāhi. |
Having subdued hatred, abiding, you will not do deeds born of hatred by body, speech, or mind. |
Dosaṁ vineyya viharanto na dosajaṁ kammaṁ karissasi kāyena vācāya manasā. |
Having subdued delusion, abide. |
Mohaṁ vineyya viharāhi. |
Having subdued delusion, abiding, you will not do deeds born of delusion by body, speech, or mind. |
Mohaṁ vineyya viharanto na mohajaṁ kammaṁ karissasi kāyena vācāya manasā. |
Having subdued contention, abide. |
Sārambhaṁ vineyya viharāhi. |
Having subdued contention, abiding, you will not do deeds born of contention by body, speech, or mind.’” |
Sārambhaṁ vineyya viharanto na sārambhajaṁ kammaṁ karissasi kāyena vācāya manasā’”ti. |
When this was said, Bhaddiya the Licchavi said to the Fortunate One: |
Evaṁ vutte, bhaddiyo licchavi bhagavantaṁ etadavoca: |
“Excellent, venerable sir!…From today, venerable sir, let the Fortunate One remember me as a lay follower who has gone for refuge for life.” |
“abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“But Bhaddiya, did I ever say to you: |
“Api nu tāhaṁ, bhaddiya, evaṁ avacaṁ: |
‘Come, Bhaddiya, be my disciple; |
‘ehi me tvaṁ, bhaddiya, sāvako hohi; |
I will be the teacher’?” |
ahaṁ satthā bhavissāmī’”ti? |
“No, venerable sir.” |
“No hetaṁ, bhante”. |
“Yet some ascetics and brahmins, Bhaddiya, falsely, vainly, untruly, slanderously accuse me who says thus, who teaches thus: |
“Evaṁvādiṁ kho maṁ, bhaddiya, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: |
‘The ascetic Gotama is a magician, he knows a magic of conversion by which he converts the disciples of other sects.’” |
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’”ti. |
“Excellent, venerable sir, is this magic of conversion! |
“Bhaddikā, bhante, āvaṭṭanī māyā. |
Good, venerable sir, is this magic of conversion! |
Kalyāṇī, bhante, āvaṭṭanī māyā. |
Venerable sir, may my dear relatives and kinsmen be converted by this magic of conversion, may it be for the long-term welfare and happiness of my dear relatives and kinsmen. |
Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya. |
And venerable sir, if all khattiyas were converted by this magic of conversion, it would be for the long-term welfare and happiness of all khattiyas. |
Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. |
And venerable sir, if all brahmins…all merchants…all laborers were converted by this magic of conversion, it would be for the long-term welfare and happiness of all laborers. |
Sabbe cepi, bhante, brāhmaṇā … vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāyā”ti. |
And venerable sir, if the entire world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, devas and humans, were converted by this magic of conversion for the abandoning of unwholesome states and for the acquisition of wholesome states, it would be for the long-term welfare and happiness of the entire world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, devas and humans. |
“Evametaṁ, bhaddiya, evametaṁ, bhaddiya. |
And if these great sāl trees were converted by this magic of conversion for the abandoning of unwholesome states and for the acquisition of wholesome states, it would be for the long-term welfare and happiness of these great sāl trees (…). |
Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. |
What then of human beings?” |
Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāya. |
The Third. |
Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya. |
|
Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…). |
|
Ko pana vādo manussabhūtassā”ti. |
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Tatiyaṁ. |
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195 - AN4.195 Vappasutta |
195 - AN4.195 The Discourse to Vappa |
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
On one occasion the Fortunate One was staying among the Sakyans at Kapilavatthu in the Nigrodha Park. |
Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho vappaṁ sakkaṁ nigaṇṭhasāvakaṁ āyasmā mahāmoggallāno etadavoca: |
Then Vappa the Sakyan, a disciple of the Nigaṇṭhas, approached Venerable Mahāmoggallāna; having approached, he paid homage to Venerable Mahāmoggallāna and sat down to one side. Sitting to one side, Venerable Mahāmoggallāna said to Vappa the Sakyan, a disciple of the Nigaṇṭhas: |
“Idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā. |
“Here, Vappa, one is restrained in body, restrained in speech, restrained in mind, by the fading away of ignorance, by the arising of knowledge. |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?” |
“Passāmahaṁ, bhante, taṁ ṭhānaṁ. |
“I see that state, venerable sir. |
Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ. |
Here, venerable sir, one has done an evil deed in the past, the result of which has not yet ripened. |
Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti. |
From that, painful taints might flow in upon a person in the next world.” |
Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā hoti. |
This was the unfinished discussion between Venerable Mahāmoggallāna and Vappa the Sakyan, a disciple of the Nigaṇṭhas. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca: |
Then the Fortunate One, having arisen from seclusion in the evening, approached the assembly hall; having approached, he sat down on the seat prepared. Having sat down, the Fortunate One said to Venerable Mahāmoggallāna: |
“Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti? |
“Moggallāna, what was the topic of your gathering just now? And what was your unfinished discussion?” |
“Idhāhaṁ, bhante, vappaṁ sakkaṁ nigaṇṭhasāvakaṁ etadavocaṁ: |
“Here, venerable sir, I said to Vappa the Sakyan, a disciple of the Nigaṇṭhas: |
‘idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā. |
‘Here, Vappa, one is restrained in body, restrained in speech, restrained in mind, by the fading away of ignorance, by the arising of knowledge. |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti? |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?’ |
Evaṁ vutte, bhante, vappo sakko nigaṇṭhasāvako maṁ etadavoca: |
When this was said, venerable sir, Vappa the Sakyan, a disciple of the Nigaṇṭhas, said to me: |
‘passāmahaṁ, bhante, taṁ ṭhānaṁ. |
‘I see that state, venerable sir. |
Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ. |
Here, venerable sir, one has done an evil deed in the past, the result of which has not yet ripened. |
Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti. |
From that, painful taints might flow in upon a person in the next world.’ |
Ayaṁ kho no, bhante, vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā; atha bhagavā anuppatto”ti. |
This, venerable sir, was our unfinished discussion with Vappa the Sakyan, a disciple of the Nigaṇṭhas; then the Fortunate One arrived.” |
Atha kho bhagavā vappaṁ sakkaṁ nigaṇṭhasāvakaṁ etadavoca: |
Then the Fortunate One said to Vappa the Sakyan, a disciple of the Nigaṇṭhas: |
“sace me tvaṁ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṁ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi: |
“If you, Vappa, would permit what I approve and assent, and would reject what I reject, and if you would not understand the meaning of my statement, you would ask me further about it: |
‘idaṁ, bhante, kathaṁ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti. |
‘Venerable sir, how is this, what is the meaning of this?’ Then we could have a discussion.” |
“Anuññeyyañcevāhaṁ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṁ bhagavato bhāsitassa atthaṁ na jānissāmi bhagavantaṁyevettha uttari paṭipucchissāmi: |
“I will permit what the Fortunate One approves and assent, venerable sir, and I will reject what the Fortunate One rejects, and if I do not understand the meaning of the Fortunate One’s statement, I will ask the Fortunate One further about it: |
‘idaṁ, bhante, kathaṁ, imassa ko attho’ti? |
‘Venerable sir, how is this, what is the meaning of this?’ |
Hotu no ettha kathāsallāpo”ti. |
Let us have a discussion about it.” |
“Taṁ kiṁ maññasi, vappa, |
“What do you think, Vappa, |
ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. |
those taints and feverish longings that arise conditioned by bodily exertion—when one refrains from bodily exertion, do those taints and feverish longings not arise for them? |
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. |
Then they do not create new kamma, and they wear out old kamma by touching it again and again. It is immediately visible, timeless, inviting, leading inwards, to be individually experienced by the wise. |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kiṁ maññasi, vappa, |
“What do you think, Vappa, |
ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. |
those taints and feverish longings that arise conditioned by verbal exertion—when one refrains from verbal exertion, do those taints and feverish longings not arise for them? |
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. |
Then they do not create new kamma, and they wear out old kamma by touching it again and again. It is immediately visible, timeless, inviting, leading inwards, to be individually experienced by the wise. |
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?” |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? |
“No, venerable sir.” |
“No hetaṁ, bhante”. |
“What do you think, Vappa, |
“Taṁ kiṁ maññasi, vappa, |
those taints and feverish longings that arise conditioned by mental exertion—when one refrains from mental exertion, do those taints and feverish longings not arise for them? |
ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. |
Then they do not create new kamma, and they wear out old kamma by touching it again and again. It is immediately visible, timeless, inviting, leading inwards, to be individually experienced by the wise. |
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?” |
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. |
“No, venerable sir.” |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? |
“What do you think, Vappa, |
“No hetaṁ, bhante”. |
those taints and feverish longings that arise conditioned by ignorance—when one has the fading away of ignorance, the arising of knowledge, do those taints and feverish longings not arise for them? |
“Taṁ kiṁ maññasi, vappa, |
Then they do not create new kamma, and they wear out old kamma by touching it again and again. It is immediately visible, timeless, inviting, leading inwards, to be individually experienced by the wise. |
ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṁsa te āsavā vighātapariḷāhā na honti. |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?” |
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. |
“No, venerable sir.” |
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. |
“Indeed, Vappa, for a bhikkhu whose mind is thus rightly liberated, six continuous modes of dwelling are attained. |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? |
Having seen a form with the eye, they are neither happy nor sad; they dwell in equanimity, mindful and clearly comprehending. |
“No hetaṁ, bhante”. |
Having heard a sound with the ear… |
“Evaṁ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti. |
Having smelled an odor with the nose… |
So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. |
Having tasted a flavor with the tongue… |
Sotena saddaṁ sutvā …pe… |
Having touched a tangible with the body… |
ghānena gandhaṁ ghāyitvā …pe… |
Having cognized a mental phenomenon with the mind, they are neither happy nor sad; they dwell in equanimity, mindful and clearly comprehending. |
jivhāya rasaṁ sāyitvā …pe… |
Experiencing a feeling limited to the body, they know: ‘I am experiencing a feeling limited to the body’; experiencing a feeling limited to life, they know: ‘I am experiencing a feeling limited to life’; |
kāyena phoṭṭhabbaṁ phusitvā …pe… |
they know: ‘With the breaking up of the body, upon the exhaustion of life, all that is felt, not delighted in, will become cool right here.’ |
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. |
Just as, Vappa, a shadow is known dependent on a pillar. |
So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; |
Then a man might come with a spade and basket. |
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti. |
He would cut that pillar at its base; |
Seyyathāpi, vappa, thūṇaṁ paṭicca chāyā paññāyati. |
having cut it at its base, he would dig it up; |
Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya. |
having dug it up, he would pull out the roots, even down to the size of a rush-fiber. |
So taṁ thūṇaṁ mūle chindeyya; |
He would cut that pillar into pieces. |
mūle chinditvā palikhaṇeyya; |
Having cut it into pieces, he would split it. |
palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. |
Having split it, he would make it into splinters. |
So taṁ thūṇaṁ khaṇḍākhaṇḍikaṁ chindeyya. |
Having made it into splinters, he would dry it in the wind and sun. |
Khaṇḍākhaṇḍikaṁ chetvā phāleyya. |
Having dried it in the wind and sun, he would burn it with fire. |
Phāletvā sakalikaṁ sakalikaṁ kareyya. |
Having burned it with fire, he would make it into ash. |
Sakalikaṁ sakalikaṁ katvā vātātape visoseyya. |
Having made it into ash, he would scatter it in a strong wind or let it flow in a swift-flowing river. |
Vātātape visosetvā agginā ḍaheyya. |
Thus, Vappa, that shadow which was known dependent on the pillar would be uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future. |
Agginā ḍahetvā masiṁ kareyya. |
Even so, Vappa, for a bhikkhu whose mind is thus rightly liberated, six continuous modes of dwelling are attained. |
Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. |
Having seen a form with the eye, they are neither happy nor sad; they dwell in equanimity, mindful and clearly comprehending. |
Evaṁ hissa, vappa, yā thūṇaṁ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Having heard a sound with the ear… |
Evamevaṁ kho, vappa, evaṁ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti. |
Having smelled an odor with the nose… |
So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. |
Having tasted a flavor with the tongue… |
Sotena saddaṁ sutvā …pe… |
Having touched a tangible with the body… |
ghānena gandhaṁ ghāyitvā …pe… |
Having cognized a mental phenomenon with the mind, they are neither happy nor sad; they dwell in equanimity, mindful and clearly comprehending. |
jivhāya rasaṁ sāyitvā …pe… |
Experiencing a feeling limited to the body, they know: ‘I am experiencing a feeling limited to the body’; experiencing a feeling limited to life, they know: ‘I am experiencing a feeling limited to life’; |
kāyena phoṭṭhabbaṁ phusitvā …pe… |
they know: ‘With the breaking up of the body, upon the exhaustion of life, all that is felt, not delighted in, will become cool right here.’” |
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. |
When this was said, Vappa the Sakyan, a disciple of the Nigaṇṭhas, said to the Fortunate One: |
So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; |
“Just as, venerable sir, a man in need of profit might attend to a horse-dealer. |
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”. |
He would not gain profit, and would further become subject to weariness and trouble. |
Evaṁ vutte, vappo sakko nigaṇṭhasāvako bhagavantaṁ etadavoca: |
Even so, venerable sir, being in need of profit, I frequented the foolish Nigaṇṭhas. |
“seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṁ poseyya. |
I did not gain profit, and further became subject to weariness and trouble. |
So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa. |
Venerable sir, from today forward, whatever confidence I had in the foolish Nigaṇṭhas, I scatter it in a strong wind or let it flow in a swift-flowing river. |
Evamevaṁ kho ahaṁ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṁ. |
Excellent, venerable sir!…From today, venerable sir, let the Fortunate One remember me as a lay follower who has gone for refuge for life.” |
Svāhaṁ udayañceva nādhigacchiṁ, uttariñca kilamathassa vighātassa bhāgī ahosiṁ. |
The Fifth. |
Esāhaṁ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṁ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi. |
|
Abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
|
Pañcamaṁ. |
|
196 - AN4.196 Sāḷhasutta |
196 - AN4.196 The Discourse to Sāḷha |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Fortunate One was staying at Vesālī in the Great Wood, in the Gabled Hall. |
Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho sāḷho licchavi bhagavantaṁ etadavoca: |
Then Sāḷha the Licchavi and Abhaya the Licchavi approached the Fortunate One; having approached, they paid homage to the Fortunate One and sat down to one side. Sitting to one side, Sāḷha the Licchavi said to the Fortunate One: |
“Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṁ paññapenti— |
“Venerable sir, some ascetics and brahmins declare the crossing over of the flood by two means— |
sīlavisuddhihetu ca tapojigucchāhetu ca. |
by means of purity of moral discipline and by means of austerity and revulsion. |
Idha, bhante, bhagavā kimāhā”ti? |
Venerable sir, what does the Fortunate One say about this?” |
“Sīlavisuddhiṁ kho ahaṁ, sāḷha, aññataraṁ sāmaññaṅganti vadāmi. |
“Sāḷha, I declare purity of moral discipline to be one of the factors of an ascetic. |
Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. |
Those ascetics and brahmins, Sāḷha, who advocate austerity and revulsion, whose essence is austerity and revulsion, who are attached to austerity and revulsion, they are incapable of crossing over the flood. |
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
And those ascetics and brahmins, Sāḷha, whose bodily conduct is impure, whose verbal conduct is impure, whose mental conduct is impure, whose livelihood is impure, they are incapable of knowing and seeing, for unsurpassed perfect enlightenment. |
Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. |
Just as, Sāḷha, a man desiring to cross a river might take a sharp axe and enter a forest. |
So tattha passeyya mahatiṁ sālalaṭṭhiṁ ujuṁ navaṁ akukkuccakajātaṁ. |
There he might see a large, straight, new, unblemished sāl tree branch. |
Tamenaṁ mūle chindeyya; |
He would cut it at its base; |
mūle chetvā agge chindeyya; |
having cut it at its base, he would cut it at its tip; |
agge chetvā sākhāpalāsaṁ suvisodhitaṁ visodheyya; |
having cut it at its tip, he would thoroughly clean its branches and leaves; |
sākhāpalāsaṁ suvisodhitaṁ visodhetvā kuṭhārīhi taccheyya; |
having thoroughly cleaned its branches and leaves, he would hew it with axes; |
kuṭhārīhi tacchetvā vāsīhi taccheyya; |
having hewn it with axes, he would hew it with adzes; |
vāsīhi tacchetvā lekhaṇiyā likheyya; |
having hewn it with adzes, he would mark it with a marker; |
lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; |
having marked it with a marker, he would smooth it with a polishing stone; |
pāsāṇaguḷena dhovetvā nadiṁ patāreyya. |
having smoothed it with a polishing stone, he would launch it into the river. |
Taṁ kiṁ maññasi, sāḷha, |
What do you think, Sāḷha, |
bhabbo nu kho so puriso nadiṁ taritun”ti? |
would that man be capable of crossing the river?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā. |
“Because, venerable sir, that sāl tree branch is well-prepared on the outside but impure within. |
Tassetaṁ pāṭikaṅkhaṁ—sālalaṭṭhi saṁsīdissati, puriso anayabyasanaṁ āpajjissatī”ti. |
Its sinking is to be expected—the sāl tree branch will sink, and the man will come to ruin and misfortune.” |
“Evamevaṁ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. |
“Even so, Sāḷha, those ascetics and brahmins who advocate austerity and revulsion, whose essence is austerity and revulsion, who are attached to austerity and revulsion, they are incapable of crossing over the flood. |
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
And those ascetics and brahmins, Sāḷha, whose bodily conduct is impure, whose verbal conduct is impure, whose mental conduct is impure, whose livelihood is impure, they are incapable of knowing and seeing, for unsurpassed perfect enlightenment. |
Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. |
But those ascetics and brahmins, Sāḷha, who do not advocate austerity and revulsion, whose essence is not austerity and revulsion, who are not attached to austerity and revulsion, they are capable of crossing over the flood. |
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
And those ascetics and brahmins, Sāḷha, whose bodily conduct is pure, whose verbal conduct is pure, whose mental conduct is pure, whose livelihood is pure, they are capable of knowing and seeing, for unsurpassed perfect enlightenment. |
Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. |
Just as, Sāḷha, a man desiring to cross a river might take a sharp axe and enter a forest. |
So tattha passeyya mahatiṁ sālalaṭṭhiṁ ujuṁ navaṁ akukkuccakajātaṁ. |
There he might see a large, straight, new, unblemished sāl tree branch. |
Tamenaṁ mūle chindeyya; |
He would cut it at its base; |
mūle chinditvā agge chindeyya; |
having cut it at its base, he would cut it at its tip; |
agge chinditvā sākhāpalāsaṁ suvisodhitaṁ visodheyya; |
having cut it at its tip, he would thoroughly clean its branches and leaves; |
sākhāpalāsaṁ suvisodhitaṁ visodhetvā kuṭhārīhi taccheyya; |
having thoroughly cleaned its branches and leaves, he would hew it with axes; |
kuṭhārīhi tacchetvā vāsīhi taccheyya; |
having hewn it with axes, he would hew it with adzes; |
vāsīhi tacchetvā nikhādanaṁ ādāya anto suvisodhitaṁ visodheyya; |
having hewn it with adzes, he would take a gouge and thoroughly clean it inside; |
anto suvisodhitaṁ visodhetvā lekhaṇiyā likheyya; |
having thoroughly cleaned it inside, he would mark it with a marker; |
lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; |
having marked it with a marker, he would smooth it with a polishing stone; |
pāsāṇaguḷena dhovetvā nāvaṁ kareyya; |
having smoothed it with a polishing stone, he would make it into a boat; |
nāvaṁ katvā phiyārittaṁ bandheyya; |
having made it into a boat, he would attach a paddle and rudder; |
phiyārittaṁ bandhitvā nadiṁ patāreyya. |
having attached a paddle and rudder, he would launch it into the river. |
Taṁ kiṁ maññasi, sāḷha, |
What do you think, Sāḷha, |
bhabbo nu kho so puriso nadiṁ taritun”ti? |
would that man be capable of crossing the river?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā phiyārittabaddhā. |
“Because, venerable sir, that sāl tree branch is well-prepared on the outside, thoroughly cleaned inside, made into a boat, and has a paddle and rudder attached. |
Tassetaṁ pāṭikaṅkhaṁ: |
Its not sinking is to be expected—the boat will not sink, and the man will cross safely to the other shore.” |
‘nāvā na saṁsīdissati, puriso sotthinā pāraṁ gamissatī’”ti. |
“Even so, Sāḷha, those ascetics and brahmins who do not advocate austerity and revulsion, whose essence is not austerity and revulsion, who are not attached to austerity and revulsion, they are capable of crossing over the flood. |
“Evamevaṁ kho, sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. |
And those ascetics and brahmins, Sāḷha, whose bodily conduct is pure, whose verbal conduct is pure, whose mental conduct is pure, whose livelihood is pure, they are capable of knowing and seeing, for unsurpassed perfect enlightenment. |
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
Just as, Sāḷha, a warrior, even if he knows many kinds of arrow skills; |
Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; |
yet he is worthy of a king, fit for a king’s use, reckoned as a king’s limb, on account of three things. |
atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati. |
What three? |
Katamehi tīhi? |
He is a far-shooter, an instantaneous marksman, and a penetrator of a great mass. |
Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā. |
Just as, Sāḷha, a warrior is a far-shooter; |
Seyyathāpi, sāḷha, yodhājīvo dūrepātī; |
even so, Sāḷha, a noble-one's-disciple is rightly concentrated. |
evamevaṁ kho, sāḷha, ariyasāvako sammāsamādhi hoti. |
A rightly concentrated noble-one's-disciple, Sāḷha, sees with right wisdom, as it really is, any form whatsoever—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—all form thus: ‘This is not mine, this I am not, this is not my self.’ |
Sammāsamādhi, sāḷha, ariyasāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. |
Any feeling whatsoever… |
Yā kāci vedanā … |
Any perception whatsoever… |
yā kāci saññā … |
Any volitional formations whatsoever… |
ye keci saṅkhārā … |
Any consciousness whatsoever—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—all consciousness thus: ‘This is not mine, this I am not, this is not my self.’ |
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. |
Just as, Sāḷha, a warrior is an instantaneous marksman; |
Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; |
even so, Sāḷha, a noble-one's-disciple has right view. |
evamevaṁ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti. |
A noble-one's-disciple with right view, Sāḷha, knows as it really is: ‘This is suffering’…‘This is the path leading to the cessation of suffering.’ |
Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
Just as, Sāḷha, a warrior is a penetrator of a great mass; |
Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; |
even so, Sāḷha, a noble-one's-disciple has right liberation. |
evamevaṁ kho, sāḷha, ariyasāvako sammāvimutti hoti. |
A noble-one's-disciple with right liberation, Sāḷha, penetrates the great mass of ignorance.” |
Sammāvimutti, sāḷha, ariyasāvako mahantaṁ avijjākkhandhaṁ padāletī”ti. |
The Sixth. |
Chaṭṭhaṁ. |
|
197 - AN4.197 Mallikādevīsutta |
197 - AN4.197 The Discourse to Queen Mallikā |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
On one occasion the Fortunate One was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho mallikā devī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho mallikā devī bhagavantaṁ etadavoca: |
Then Queen Mallikā approached the Fortunate One; having approached, she paid homage to the Fortunate One and sat down to one side. Sitting to one side, Queen Mallikā said to the Fortunate One: |
“Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
“What then, venerable sir, is the cause, what is the condition, by reason of which some woman here is ugly and disagreeable, unattractive to look at; |
daliddā ca hoti appassakā appabhogā appesakkhā ca? |
and is poor, with little wealth, with little influence? |
Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
And what, venerable sir, is the cause, what is the condition, by reason of which some woman here is ugly and disagreeable, unattractive to look at; |
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca? |
but is rich, with great wealth, with great influence? |
Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; |
What then, venerable sir, is the cause, what is the condition, by reason of which some woman here is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
daliddā ca hoti appassakā appabhogā appesakkhā ca? |
but is poor, with little wealth, with little influence? |
Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti? |
And what, venerable sir, is the cause, what is the condition, by reason of which some woman here is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
“Idha, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. |
and is rich, with great wealth, with great influence?” |
Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. |
“Here, Mallikā, a certain woman is irascible and often vexed. |
Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Even when spoken to a little, she gets angry, becomes enraged, agitated, stubbornly resists, and shows anger, aversion, and displeasure. |
Issāmanikā kho pana hoti; |
She is not a giver of food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins. |
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. |
And she is envious; |
Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
she envies, begrudges, and is malicious concerning the gain, honor, respect, homage, and veneration of others. |
daliddā ca hoti appassakā appabhogā appesakkhā ca. |
If, having passed away from there, she is reborn in this state, wherever she is reborn, she is ugly and disagreeable, unattractive to look at; |
Idha pana, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. |
and is poor, with little wealth, with little influence. |
Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. |
But here, Mallikā, a certain woman is irascible and often vexed. |
Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Even when spoken to a little, she gets angry, becomes enraged, agitated, stubbornly resists, and shows anger, aversion, and displeasure. |
Anissāmanikā kho pana hoti; |
But she is a giver of food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins. |
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. |
And she is not envious; |
Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
she does not envy, begrudge, or is malicious concerning the gain, honor, respect, homage, and veneration of others. |
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. |
If, having passed away from there, she is reborn in this state, wherever she is reborn, she is ugly and disagreeable, unattractive to look at; |
Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. |
but is rich, with great wealth, with great influence. |
Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. |
Here again, Mallikā, a certain woman is not irascible and not often vexed. |
Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Even when spoken to much, she does not get angry, does not become enraged, agitated, does not stubbornly resist, and does not show anger, aversion, or displeasure. |
Issāmanikā kho pana hoti; |
But she is not a giver of food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins. |
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. |
And she is envious; |
Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; |
she envies, begrudges, and is malicious concerning the gain, honor, respect, homage, and veneration of others. |
daliddā ca hoti appassakā appabhogā appesakkhā ca. |
If, having passed away from there, she is reborn in this state, wherever she is reborn, she is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. |
but is poor, with little wealth, with little influence. |
Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. |
Here again, Mallikā, a certain woman is not irascible and not often vexed. |
Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Even when spoken to much, she does not get angry, does not become enraged, agitated, does not stubbornly resist, and does not show anger, aversion, or displeasure. |
Anissāmanikā kho pana hoti; |
And she is a giver of food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins. |
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. |
And she is not envious; |
Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; |
she does not envy, begrudge, or is malicious concerning the gain, honor, respect, homage, and veneration of others. |
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. |
If, having passed away from there, she is reborn in this state, wherever she is reborn, she is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
Ayaṁ kho, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
and is rich, with great wealth, with great influence. |
daliddā ca hoti appassakā appabhogā appesakkhā ca. |
This, Mallikā, is the cause, this is the condition, by reason of which some woman here is ugly and disagreeable, unattractive to look at; |
Ayaṁ pana, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
and is poor, with little wealth, with little influence. |
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. |
This, Mallikā, is the cause, this is the condition, by reason of which some woman here is ugly and disagreeable, unattractive to look at; |
Ayaṁ kho, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; |
but is rich, with great wealth, with great influence. |
daliddā ca hoti appassakā appabhogā appesakkhā ca. |
This, Mallikā, is the cause, this is the condition, by reason of which some woman here is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
Ayaṁ pana, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; |
but is poor, with little wealth, with little influence. |
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti. |
This, Mallikā, is the cause, this is the condition, by reason of which some woman here is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
Evaṁ vutte, mallikā devī bhagavantaṁ etadavoca: |
and is rich, with great wealth, with great influence.” |
“yā nūnāhaṁ, bhante, aññaṁ jātiṁ kodhanā ahosiṁ upāyāsabahulā, |
When this was said, Queen Mallikā said to the Fortunate One: |
appampi vuttā samānā abhisajjiṁ kuppiṁ byāpajjiṁ patitthīyiṁ kopañca dosañca appaccayañca pātvākāsiṁ, |
“It must be, venerable sir, that in a former birth I was irascible and often vexed, |
sāhaṁ, bhante, etarahi dubbaṇṇā durūpā supāpikā dassanāya. |
even when spoken to a little, I got angry, became enraged, agitated, stubbornly resisted, and showed anger, aversion, and displeasure, |
Yā nūnāhaṁ, bhante, aññaṁ jātiṁ dātā ahosiṁ samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, sāhaṁ, bhante, etarahi aḍḍhā mahaddhanā mahābhogā. |
that now, venerable sir, I am ugly and disagreeable, unattractive to look at. |
Yā nūnāhaṁ, bhante, aññaṁ jātiṁ anissāmanikā ahosiṁ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṁ na upadussiṁ na issaṁ bandhiṁ, sāhaṁ, bhante, etarahi mahesakkhā. |
It must be, venerable sir, that in a former birth I was a giver of food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins, that now, venerable sir, I am rich, with great wealth and great influence. |
Santi kho pana, bhante, imasmiṁ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṁ issarādhipaccaṁ kāremi. |
It must be, venerable sir, that in a former birth I was not envious, I did not envy, begrudge, or was malicious concerning the gain, honor, respect, homage, and veneration of others, that now, venerable sir, I am of great influence. |
Esāhaṁ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā, |
And venerable sir, there are khattiya maidens, brahmin maidens, and householder maidens in this royal family, over whom I exercise authority and rule. |
bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi; |
Venerable sir, from today forward, I will be not irascible and not often vexed; |
dassāmi samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
even when spoken to much, I will not get angry, will not become enraged, agitated, will not stubbornly resist, will not show anger, aversion, or displeasure; |
Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṁ bandhissāmi. |
I will give food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins. |
Abhikkantaṁ, bhante …pe… upāsikaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
I will not be envious; I will not envy, begrudge, or be malicious concerning the gain, honor, respect, homage, and veneration of others. |
Sattamaṁ. |
Excellent, venerable sir!…From today, venerable sir, let the Fortunate One remember me as a lay follower who has gone for refuge for life.” |
| |
The Seventh. |
198 - AN4.198 Attantapasutta |
198 - AN4.198 The Discourse on Self-Torment |
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. |
“Bhikkhus, these four individuals are found existing in the world. |
Katame cattāro? |
What four? |
Idha, bhikkhave, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. |
Here, bhikkhus, a certain individual is self-tormenting, committed to the practice of tormenting themselves. |
Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. |
But here, bhikkhus, a certain individual is others-tormenting, committed to the practice of tormenting others. |
Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. |
But here, bhikkhus, a certain individual is both self-tormenting, committed to the practice of tormenting themselves, and others-tormenting, committed to the practice of tormenting others. |
Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. |
But here, bhikkhus, a certain individual is neither self-tormenting nor committed to the practice of tormenting themselves, nor others-tormenting nor committed to the practice of tormenting others. |
So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
They, neither self-tormenting nor others-tormenting, are cooled, extinguished, become cool, experience pleasure in this very life, and dwell with a self that has become divine. |
Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto? |
And how, bhikkhus, is an individual self-tormenting, committed to the practice of tormenting themselves? |
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. |
Here, bhikkhus, a certain individual is naked, of loose conduct, licking their hands, not one to come when called, not one to stop when called, does not accept food brought to them, prepared specially for them, or by invitation. |
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati. |
They do not accept from a pot mouth, nor from a bowl mouth, nor within the threshold, nor between sticks, nor between mortars, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman with a man between her, nor from where a dog is, nor from where flies are swarming, nor fish, nor meat, nor liquor, nor intoxicants, nor fermented rice water. |
So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; |
They are either one-house-beggars or one-mouthful-beggars, or two-house-beggars or two-mouthful-beggars…or seven-house-beggars or seven-mouthful-beggars; |
ekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; |
they live on one alms-gift, on two alms-gifts…on seven alms-gifts; |
ekāhikampi āhāraṁ āhāreti dvāhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
they eat food once a day, once every two days…once every seven days. Thus they live committed to the practice of eating food at regular intervals, even once every half-month. |
So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī. |
They eat vegetables, millet, wild rice, scummy rice, rice-bran, rice-scum, oil-cake, grass, cow-dung; they live on forest roots and fruits, eating fallen fruits. |
So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṁsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti; |
They wear coarse hemp clothing, shrouds, rags from dust-heaps, bark garments, antelope hides, strips of antelope hide, kusa-grass garments, bark garments, plank garments, hair blankets, animal-hair blankets, owl-feather garments; |
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto; |
they are hair-and-beard pluckers, committed to the practice of plucking hair and beard; |
ubbhaṭṭhakopi hoti āsanappaṭikkhitto; |
they are standers, rejecting seats; |
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto; |
they are squatters, committed to the practice of squatting; |
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; |
they are thorn-bed dwellers, making their bed on thorns; |
sāyatatiyakampi udakorohanānuyogamanuyutto viharati. |
they live committed to the practice of bathing in water three times a day, including in the evening. |
Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. |
Thus they live committed to the practice of tormenting and torturing the body in various ways. |
Evaṁ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto. |
That’s how, bhikkhus, an individual is self-tormenting, committed to the practice of tormenting themselves. |
Kathañca, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto? |
And how, bhikkhus, is an individual others-tormenting, committed to the practice of tormenting others? |
Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. |
Here, bhikkhus, a certain individual is a butcher of sheep, a butcher of pigs, a fowler, a hunter, a fisherman, a thief, a murderer, a cow-slaughterer, a jailer, or any other cruel profession. |
Evaṁ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto. |
That’s how, bhikkhus, an individual is others-tormenting, committed to the practice of tormenting others. |
Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? |
And how, bhikkhus, is an individual both self-tormenting, committed to the practice of tormenting themselves, and others-tormenting, committed to the practice of tormenting others? |
Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo. |
Here, bhikkhus, a certain individual is a king, a consecrated khattiya, or a brahmin, a great householder. |
So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati, saddhiṁ mahesiyā brāhmaṇena ca purohitena. |
They have a new assembly hall built to the east of the city, shave off their hair and beard, put on a rough deer hide, anoint their body with oil and ghee, scratch their back with a deer’s horn, and enter the new assembly hall, together with their chief queen and brahmin chaplain. |
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. |
There they make their bed on the unplastered, fresh-plastered ground. |
Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti; yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti; yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti; yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati; avasesena vacchako yāpeti. |
With the milk from one teat of a cow with a suckling calf, the king lives; with the milk from the second teat, the chief queen lives; with the milk from the third teat, the brahmin chaplain lives; with the milk from the fourth teat, they offer to the fire; the remainder, the calf lives on. |
So evamāha: |
They say thus: |
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. |
‘Let so many oxen be slaughtered for the sacrifice, let so many bull-calves be slaughtered for the sacrifice, let so many heifer-calves be slaughtered for the sacrifice, let so many goats be slaughtered for the sacrifice, let so many sheep be slaughtered for the sacrifice, let so many horses be slaughtered for the sacrifice, let so many trees be cut down for the sacrificial posts, let so many blades of kusa grass be mown for the sacrificial grass.’ |
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. |
And those who are their slaves, servants, or workers, they too, threatened with sticks, threatened with fear, with tearful faces, weeping, perform the preparations. |
Evaṁ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. |
That’s how, bhikkhus, an individual is both self-tormenting, committed to the practice of tormenting themselves, and others-tormenting, committed to the practice of tormenting others. |
Kathañca, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto? |
And how, bhikkhus, is an individual neither self-tormenting nor committed to the practice of tormenting themselves, nor others-tormenting nor committed to the practice of tormenting others? |
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
They, neither self-tormenting nor others-tormenting, are cooled, extinguished, become cool, experience pleasure in this very life, and dwell with a self that has become divine. |
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here, bhikkhus, a Tathāgata arises in the world, an Arahant, a Fully Self-Enlightened One, perfect in knowledge and conduct, a Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Fortunate One. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He, having directly known and realized this world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, devas and humans, proclaims it. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma lovely in the beginning, lovely in the middle, lovely in the end, with meaning and with letter, proclaims the completely perfect and pure spiritual life. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
A householder, or a householder’s son, or someone born into another family, hears that Dhamma. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
Having heard that Dhamma, they acquire faith in the Tathāgata. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
Endowed with that faith, they reflect thus: |
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā; |
‘The household life is confining, a dusty path; the life of homelessness is like the open air. |
nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; |
It is not easy, while dwelling in a household, to practice the spiritual life utterly perfect and pure as a polished conch shell. |
yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
What if I were to shave off my hair and beard, put on saffron robes, and go forth from the household life into homelessness?’ |
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
So, after some time, having abandoned a small accumulation of wealth, or having abandoned a large accumulation of wealth, having abandoned a small circle of relatives, or having abandoned a large circle of relatives, they shave off their hair and beard, put on saffron robes, and go forth from the household life into homelessness. |
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. |
Having thus gone forth, they undertake the rules of training and livelihood for bhikkhus: abandoning the taking of life, they refrain from the taking of life, laying aside rod and weapon, conscientious, compassionate, dwelling with concern for the welfare of all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. |
Abandoning the taking of what is not given, they refrain from the taking of what is not given, taking only what is given, expecting what is given, living with a self that has become pure through not stealing. |
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā. |
Abandoning unchastity, they are chaste, living apart, refraining from unholy practices, village practices. |
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Abandoning false speech, they refrain from false speech, speaking truth, bound by truth, reliable, trustworthy, not deceiving the world. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṁ bhedāya, na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya; iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Abandoning slanderous speech, they refrain from slanderous speech, not repeating there what they hear here to break up the harmony of these, nor repeating here what they hear there to break up the harmony of those; thus they are a reconciler of those who are divided, a promoter of harmony among those who are united, delighting in unity, rejoicing in unity, enjoying unity, speaking words that unite. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. |
Abandoning harsh speech, they refrain from harsh speech; they speak words that are gentle, pleasing to the ear, affectionate, reaching the heart, courteous, dear to many, agreeable to many. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Abandoning idle chatter, they refrain from idle chatter, speaking at the right time, speaking what is factual, speaking what is meaningful, speaking of the Dhamma, speaking of the Discipline; they speak words that are worthwhile, reasoned, well-defined, and connected with the goal. |
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. |
They refrain from harming seed-plants and living beings. |
Ekabhattiko hoti rattūparato virato vikālabhojanā. |
They eat only once a day, refraining from food at night and from untimely eating. |
Naccagītavāditavisūkadassanā paṭivirato hoti. |
They refrain from seeing dancing, singing, music, and theatrical shows. |
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. |
They refrain from wearing garlands, perfumes, and unguents, and from adorning and beautifying themselves. |
Uccāsayanamahāsayanā paṭivirato hoti. |
They refrain from using high and luxurious beds. |
Jātarūparajatapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting gold and silver. |
Āmakadhaññapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting raw grain. |
Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting raw meat. |
Itthikumārikapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting women and girls. |
Dāsidāsapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting male and female slaves. |
Ajeḷakapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting goats and sheep. |
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting chickens and pigs. |
Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting elephants, cattle, horses, and mares. |
Khettavatthupaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting fields and lands. |
Dūteyyapahiṇagamanānuyogā paṭivirato hoti. |
They refrain from engaging in messages and errands. |
Kayavikkayā paṭivirato hoti. |
They refrain from buying and selling. |
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. |
They refrain from cheating with scales, weights, and measures. |
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. |
They refrain from bribery, deception, fraud, and crookedness. |
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
They refrain from cutting, killing, binding, plundering, robbing, and violence. |
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. |
They are content with clothing to protect the body and almsfood to satisfy the stomach. Wherever they go, they go carrying only their belongings. |
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; |
Just as a bird, wherever it flies, flies with only its wings; |
evamevaṁ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. |
even so, a bhikkhu is content with clothing to protect the body and almsfood to satisfy the stomach. Wherever they go, they go carrying only their belongings. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
Endowed with this noble aggregate of moral discipline, they experience internal blameless pleasure. |
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Having seen a form with the eye, they are not caught up in its features or its details. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. |
They practice for the restraint of that eye faculty through which evil unwholesome states of covetousness and mental pain might flow in upon them, dwelling unrestrained; they guard the eye faculty; they undertake restraint of the eye faculty. |
Sotena saddaṁ sutvā … |
Having heard a sound with the ear… |
ghānena gandhaṁ ghāyitvā … |
Having smelled an odor with the nose… |
jivhāya rasaṁ sāyitvā … |
Having tasted a flavor with the tongue… |
kāyena phoṭṭhabbaṁ phusitvā … |
Having touched a tangible with the body… |
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having cognized a mental phenomenon with the mind, they are not caught up in its features or its details. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. |
They practice for the restraint of that mind faculty through which evil unwholesome states of covetousness and mental pain might flow in upon them, dwelling unrestrained; they guard the mind faculty; they undertake restraint of the mind faculty. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
Endowed with this noble restraint of the faculties, they experience internal undisturbed pleasure. |
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
They act with clear comprehension when going forward and returning, when looking ahead and looking around, when bending and stretching their limbs, when wearing their robes, bowl, and outer robe, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, sleeping, waking, speaking, and remaining silent. |
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato |
Endowed with this noble aggregate of moral discipline, endowed with this noble contentment, endowed with this noble restraint of the faculties, and endowed with this noble mindfulness and clear comprehension, |
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ. |
they seek out a secluded lodging—a forest, the root of a tree, a mountain, a grotto, a mountain cave, a charnel ground, a jungle thicket, an open-air place, a heap of straw. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
After their meal, having returned from their alms round, they sit down, cross-legged, holding their body erect, and establish mindfulness in front of them. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. |
Having abandoned covetousness for the world, they dwell with a mind free from covetousness, purifying their mind from covetousness. |
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. |
Having abandoned ill will and aversion, they dwell with a mind free from ill will, compassionate for the welfare of all living beings, purifying their mind from ill will and aversion. |
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. |
Having abandoned sloth and torpor, they dwell free from sloth and torpor, perceiving light, mindful and clearly comprehending, purifying their mind from sloth and torpor. |
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. |
Having abandoned restlessness and remorse, they dwell undisturbed, with a mind inwardly tranquil, purifying their mind from restlessness and remorse. |
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Having abandoned doubt, they dwell having crossed over doubt, without perplexity concerning wholesome states, purifying their mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
Having abandoned these five hindrances, the corruptions of the mind that weaken wisdom, |
vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. |
quite secluded from sensual pleasures…they enter and abide in the fourth jhāna. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya …pe… |
With their mind thus concentrated, purified, bright, unblemished, rid of defilement, pliable, workable, steady, and imperturbable, they direct it to the knowledge of recollection of past lives… |
sattānaṁ cutūpapātañāṇāya …pe… |
to the knowledge of the passing away and reappearance of beings… |
āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
They know as it really is: ‘This is suffering,’ they know as it really is: ‘This is the origin of suffering,’ they know as it really is: ‘This is the cessation of suffering,’ they know as it really is: ‘This is the path leading to the cessation of suffering.’ |
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
They know as it really is: ‘These are the taints,’ they know as it really is: ‘This is the origin of the taints,’ they know as it really is: ‘This is the cessation of the taints,’ they know as it really is: ‘This is the path leading to the cessation of the taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; |
For them, knowing thus, seeing thus, their mind is liberated from the taint of sensual desire, their mind is liberated from the taint of becoming, their mind is liberated from the taint of ignorance; |
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
in the liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
They know: ‘Birth is destroyed, the spiritual life has been lived, what was to be done has been done, there is no more for this state of being.’ |
Evaṁ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. |
That’s how, bhikkhus, an individual is neither self-tormenting nor committed to the practice of tormenting themselves, nor others-tormenting nor committed to the practice of tormenting others. |
So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
They, neither self-tormenting nor others-tormenting, are cooled, extinguished, become cool, experience pleasure in this very life, and dwell with a self that has become divine. |
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. |
These, bhikkhus, are the four individuals found existing in the world.” |
Aṭṭhamaṁ. |
The Eighth. |
200 - AN4.200 Pemasutta |
200 - AN4.200 The Discourse on Affection |
“Cattārimāni, bhikkhave, pemāni jāyanti. |
“Bhikkhus, these four kinds of affection arise. |
Katamāni cattāri? |
What four? |
Pemā pemaṁ jāyati, |
From affection, affection arises; |
pemā doso jāyati, |
from affection, aversion arises; |
dosā pemaṁ jāyati, |
from aversion, affection arises; |
dosā doso jāyati. |
from aversion, aversion arises. |
Kathañca, bhikkhave, pemā pemaṁ jāyati? |
And how, bhikkhus, does affection arise from affection? |
Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. |
Here, bhikkhus, a certain individual is pleasant, agreeable, and dear to another individual. |
Taṁ pare iṭṭhena kantena manāpena samudācaranti. |
Others treat that one with pleasantness, agreeableness, and dearness. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. |
‘That person who is pleasant, agreeable, and dear to me, others treat them with pleasantness, agreeableness, and dearness.’ |
So tesu pemaṁ janeti. |
They then generate affection towards those others. |
Evaṁ kho, bhikkhave, pemā pemaṁ jāyati. |
That’s how, bhikkhus, affection arises from affection. |
Kathañca, bhikkhave, pemā doso jāyati? |
And how, bhikkhus, does aversion arise from affection? |
Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. |
Here, bhikkhus, a certain individual is pleasant, agreeable, and dear to another individual. |
Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. |
Others treat that one with unpleasantness, disagreeableness, and undearedness. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. |
‘That person who is pleasant, agreeable, and dear to me, others treat them with unpleasantness, disagreeableness, and undearedness.’ |
So tesu dosaṁ janeti. |
They then generate aversion towards those others. |
Evaṁ kho, bhikkhave, pemā doso jāyati. |
That’s how, bhikkhus, aversion arises from affection. |
Kathañca, bhikkhave, dosā pemaṁ jāyati? |
And how, bhikkhus, does affection arise from aversion? |
Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. |
Here, bhikkhus, a certain individual is unpleasant, disagreeable, and undeared to another individual. |
Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. |
Others treat that one with unpleasantness, disagreeableness, and undearedness. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. |
‘That person who is unpleasant, disagreeable, and undeared to me, others treat them with unpleasantness, disagreeableness, and undearedness.’ |
So tesu pemaṁ janeti. |
They then generate affection towards those others. |
Evaṁ kho, bhikkhave, dosā pemaṁ jāyati. |
That’s how, bhikkhus, affection arises from aversion. |
Kathañca, bhikkhave, dosā doso jāyati? |
And how, bhikkhus, does aversion arise from aversion? |
Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. |
Here, bhikkhus, a certain individual is unpleasant, disagreeable, and undeared to another individual. |
Taṁ pare iṭṭhena kantena manāpena samudācaranti. |
Others treat that one with pleasantness, agreeableness, and dearness. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. |
‘That person who is unpleasant, disagreeable, and undeared to me, others treat them with pleasantness, agreeableness, and dearness.’ |
So tesu dosaṁ janeti. |
They then generate aversion towards those others. |
Evaṁ kho, bhikkhave, dosā doso jāyati. |
That’s how, bhikkhus, aversion arises from aversion. |
Imāni kho, bhikkhave, cattāri pemāni jāyanti. |
These, bhikkhus, are the four kinds of affection that arise. |
Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, |
Bhikkhus, when a bhikkhu, quite secluded from sensual pleasures…enters and abides in the first jhāna, |
yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti. |
then neither the affection that arises from affection exists for them at that time, nor the aversion that arises from affection exists for them at that time, nor the affection that arises from aversion exists for them at that time, nor the aversion that arises from aversion exists for them at that time. |
Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, |
Bhikkhus, when a bhikkhu, with the subsiding of thought and examination…enters and abides in the second jhāna…the third jhāna…the fourth jhāna, |
yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti. |
then neither the affection that arises from affection exists for them at that time, nor the aversion that arises from affection exists for them at that time, nor the affection that arises from aversion exists for them at that time, nor the aversion that arises from aversion exists for them at that time. |
Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, |
Bhikkhus, when a bhikkhu, through the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abides in it, then the affection that arises from affection is abandoned by them, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future; and the aversion that arises from affection is abandoned by them, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future; |
yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. |
and the affection that arises from aversion is abandoned by them, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future; and the aversion that arises from aversion is abandoned by them, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future. |
Ayaṁ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati. |
This, bhikkhus, is called a bhikkhu who neither inflates themselves nor deflates themselves, neither smokes nor blazes nor smolders. |
Kathañca, bhikkhave, bhikkhu usseneti? |
And how, bhikkhus, does a bhikkhu inflate themselves? |
Idha, bhikkhave, bhikkhu rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; |
Here, bhikkhus, a bhikkhu perceives form as self, or self as having form, or form in self, or self in form; |
vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāya vā attānaṁ; |
perceives feeling as self, or self as having feeling, or feeling in self, or self in feeling; |
saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ; |
perceives perception as self, or self as having perception, or perception in self, or self in perception; |
saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ; |
perceives volitional formations as self, or self as having volitional formations, or volitional formations in self, or self in volitional formations; |
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. |
perceives consciousness as self, or self as having consciousness, or consciousness in self, or self in consciousness. |
Evaṁ kho, bhikkhave, bhikkhu usseneti. |
That’s how, bhikkhus, a bhikkhu inflates themselves. |
Kathañca, bhikkhave, bhikkhu na usseneti? |
And how, bhikkhus, does a bhikkhu not inflate themselves? |
Idha, bhikkhave, bhikkhu na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; |
Here, bhikkhus, a bhikkhu does not perceive form as self, or self as having form, or form in self, or self in form; |
na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ, na attani vā vedanaṁ, na vedanāya vā attānaṁ; |
does not perceive feeling as self, or self as having feeling, or feeling in self, or self in feeling; |
na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ; |
does not perceive perception as self, or self as having perception, or perception in self, or self in perception; |
na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ; |
does not perceive volitional formations as self, or self as having volitional formations, or volitional formations in self, or self in volitional formations; |
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. |
does not perceive consciousness as self, or self as having consciousness, or consciousness in self, or self in consciousness. |
Evaṁ kho, bhikkhave, bhikkhu na usseneti. |
That’s how, bhikkhus, a bhikkhu does not inflate themselves. |
Kathañca, bhikkhave, bhikkhu paṭiseneti? |
And how, bhikkhus, does a bhikkhu deflate themselves? |
Idha, bhikkhave, bhikkhu akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati. |
Here, bhikkhus, a bhikkhu reviles one who reviles them, is angry with one who is angry with them, quarrels with one who quarrels with them. |
Evaṁ kho, bhikkhave, bhikkhu paṭiseneti. |
That’s how, bhikkhus, a bhikkhu deflates themselves. |
Kathañca, bhikkhave, bhikkhu na paṭiseneti? |
And how, bhikkhus, does a bhikkhu not deflate themselves? |
Idha, bhikkhave, bhikkhu akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. |
Here, bhikkhus, a bhikkhu does not revile one who reviles them, is not angry with one who is angry with them, does not quarrel with one who quarrels with them. |
Evaṁ kho, bhikkhave, bhikkhu na paṭiseneti. |
That’s how, bhikkhus, a bhikkhu does not deflate themselves. |
Kathañca, bhikkhave, bhikkhu dhūpāyati? |
And how, bhikkhus, does a bhikkhu smoke? |
Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti. |
‘I am,’ bhikkhus, when there is that notion, there is ‘I am this,’ there is ‘I am thus,’ there is ‘I am otherwise,’ there is ‘I am not,’ there is ‘I am that,’ there is ‘I will be,’ there is ‘I will be thus,’ there is ‘I will be otherwise,’ there is ‘I will not be,’ there is ‘May I be,’ there is ‘May I be this,’ there is ‘May I be thus,’ there is ‘May I be otherwise,’ there is ‘May I not be,’ there is ‘May I be that,’ there is ‘May I be in the future,’ there is ‘May I be thus in the future,’ there is ‘May I be otherwise in the future.’ |
Evaṁ kho, bhikkhave, bhikkhu dhūpāyati. |
That’s how, bhikkhus, a bhikkhu smokes. |
Kathañca, bhikkhave, bhikkhu na dhūpāyati? |
And how, bhikkhus, does a bhikkhu not smoke? |
Asmīti, bhikkhave, asati itthasmīti na hoti, evaṁsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṁ santi na hoti, evaṁ santi na hoti, aññathā santi na hoti, apihaṁ santi na hoti, apihaṁ itthaṁ santi na hoti, apihaṁ evaṁ santi na hoti, apihaṁ aññathā santi na hoti, bhavissanti na hoti, itthaṁ bhavissanti na hoti, evaṁ bhavissanti na hoti, aññathā bhavissanti na hoti. |
‘I am,’ bhikkhus, when there is no that notion, there is no ‘I am this,’ there is no ‘I am thus,’ there is no ‘I am otherwise,’ there is no ‘I am not,’ there is no ‘I am that,’ there is no ‘I will be,’ there is no ‘I will be thus,’ there is no ‘I will be otherwise,’ there is no ‘I will not be,’ there is no ‘May I be,’ there is no ‘May I be this,’ there is no ‘May I be thus,’ there is no ‘May I be otherwise,’ there is no ‘May I not be,’ there is no ‘May I be that,’ there is no ‘May I be in the future,’ there is no ‘May I be thus in the future,’ there is no ‘May I be otherwise in the future.’ |
Evaṁ kho, bhikkhave, bhikkhu na dhūpāyati. |
That’s how, bhikkhus, a bhikkhu does not smoke. |
Kathañca, bhikkhave, bhikkhu pajjalati? |
And how, bhikkhus, does a bhikkhu blaze? |
Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti. |
‘By this I am,’ bhikkhus, when there is that notion, there is ‘By this I am this,’ there is ‘By this I am thus,’ there is ‘By this I am otherwise,’ there is ‘By this I am not,’ there is ‘By this I am that,’ there is ‘By this I will be,’ there is ‘By this I will be thus,’ there is ‘By this I will be otherwise,’ there is ‘By this I will not be,’ there is ‘By this may I be,’ there is ‘By this may I be this,’ there is ‘By this may I be thus,’ there is ‘By this may I be otherwise,’ there is ‘By this may I not be,’ there is ‘By this may I be that,’ there is ‘By this I will be in the future,’ there is ‘By this I will be thus in the future,’ there is ‘By this I will be otherwise in the future.’ |
Evaṁ kho, bhikkhave, bhikkhu pajjalati. |
That’s how, bhikkhus, a bhikkhu blazes. |
Kathañca, bhikkhave, bhikkhu na pajjalati? |
And how, bhikkhus, does a bhikkhu not blaze? |
Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṁsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṁ santi na hoti, iminā evaṁ santi na hoti, iminā aññathā santi na hoti, iminā apihaṁ santi na hoti, iminā apihaṁ itthaṁ santi na hoti, iminā apihaṁ evaṁ santi na hoti, iminā apihaṁ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṁ bhavissanti na hoti, iminā evaṁ bhavissanti na hoti, iminā aññathā bhavissanti na hoti. |
‘By this I am,’ bhikkhus, when there is no that notion, there is no ‘By this I am this,’ there is no ‘By this I am thus,’ there is no ‘By this I am otherwise,’ there is no ‘By this I am not,’ there is no ‘By this I am that,’ there is no ‘By this I will be,’ there is no ‘By this I will be thus,’ there is no ‘By this I will be otherwise,’ there is no ‘By this I will not be,’ there is no ‘By this may I be,’ there is no ‘By this may I be this,’ there is no ‘By this may I be thus,’ there is no ‘By this may I be otherwise,’ there is no ‘By this may I not be,’ there is no ‘By this may I be that,’ there is no ‘By this I will be in the future,’ there is no ‘By this I will be thus in the future,’ there is no ‘By this I will be otherwise in the future.’ |
Evaṁ kho, bhikkhave, bhikkhu na pajjalati. |
That’s how, bhikkhus, a bhikkhu does not blaze. |
Kathañca, bhikkhave, bhikkhu sampajjhāyati? |
And how, bhikkhus, does a bhikkhu smolder? |
Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. |
Here, bhikkhus, a bhikkhu’s conceit of ‘I am’ is not abandoned, not cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future. |
Evaṁ kho, bhikkhave, bhikkhu sampajjhāyati. |
That’s how, bhikkhus, a bhikkhu smolders. |
Kathañca, bhikkhave, bhikkhu na sampajjhāyati? |
And how, bhikkhus, does a bhikkhu not smolder? |
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. |
Here, bhikkhus, a bhikkhu’s conceit of ‘I am’ is abandoned, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future. |
Evaṁ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti. |
That’s how, bhikkhus, a bhikkhu does not smolder.” |
Dasamaṁ. |
The Tenth. |
Mahāvaggo pañcamo. |
The Great Chapter, the Fifth. |
Tassuddānaṁ |
Summary of it: |
Sotānugataṁ ṭhānaṁ, |
Heard, circumstances, |
Bhaddiya sāmugiya vappa sāḷhā ca; |
Bhaddiya, Sāmuga, Vappa, and Sāḷha; |
Mallika attantāpo, |
Mallikā, self-torment, |
Taṇhā pemena ca dasā teti. |
craving, and with affection, they are ten. |
Catuttho mahāpaṇṇāsako samatto. |
The Fourth Fifty concluded. |
23 - AN5.23 Upakkilesasutta |
23 - AN5.23 Discourse on Defilements |
“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya. |
“Bhikkhus, there are these five imperfections of gold, due to which imperfect gold is not pliable or workable or radiant, but is brittle and not rightly fit for workmanship. |
Katame pañca? |
What five? |
Ayo, lohaṁ, tipu, sīsaṁ, sajjhaṁ— |
Iron, copper, tin, lead, and silver. |
ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya. |
These, bhikkhus, are the five imperfections of gold, due to which imperfect gold is not pliable or workable or radiant, but is brittle and not rightly fit for workmanship. |
Yato ca kho, bhikkhave, jātarūpaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti jātarūpaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya. |
But when, bhikkhus, gold is freed from these five imperfections, that gold is pliable, workable, and radiant, not brittle, and is rightly fit for workmanship. |
Yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti. |
Whatever kind of ornament one wishes to have made from it—whether a signet ring, an earring, a necklace, or a golden chain—it serves that purpose. |
Evamevaṁ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya. |
So too, bhikkhus, there are these five imperfections of the mind, due to which an imperfect mind is not pliable or workable or radiant, but is brittle and not rightly concentrated for the destruction of the taints. |
Katame pañca? |
What five? |
Kāmacchando, byāpādo, thinamiddhaṁ, uddhaccakukkuccaṁ, vicikicchā— |
Sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. |
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya. |
These, bhikkhus, are the five imperfections of the mind, due to which an imperfect mind is not pliable or workable or radiant, but is brittle and not rightly concentrated for the destruction of the taints. |
Yato ca kho, bhikkhave, cittaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti cittaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṁ khayāya. |
But when, bhikkhus, the mind is freed from these five imperfections, that mind is pliable, workable, and radiant, not brittle, and is rightly concentrated for the destruction of the taints. |
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
To whatever state realizable by direct knowledge he might incline his mind for the purpose of realizing it by direct knowledge, he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, |
If he wishes: ‘May I wield the various kinds of spiritual power: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, through a rampart, through a mountain as if through space; may I dive in and out of the earth as if it were water; may I walk on water without sinking as if it were on earth; seated cross-legged, may I travel in space like a winged bird; with my hand may I touch and stroke the moon and sun, so mighty and powerful; may I exercise mastery with my body even as far as the Brahmā world,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti, |
If he wishes: ‘With the divine ear, which is purified and surpasses the human, may I hear both kinds of sounds, the divine and the human, those that are far as well as near,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— |
If he wishes: ‘May I know the minds of other beings, of other persons, having encompassed them with my own mind. |
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, |
May I know a mind with lust as a mind with lust, |
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, |
and a mind without lust as a mind without lust. |
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, |
May I know a mind with hatred as a mind with hatred, |
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ, |
and a mind without hatred as a mind without hatred. |
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, |
May I know a mind with delusion as a mind with delusion, |
vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ, |
and a mind without delusion as a mind without delusion. |
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, |
May I know a contracted mind as a contracted mind, |
vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ, |
and a scattered mind as a scattered mind. |
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, |
May I know a magnified mind as a magnified mind, |
amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ, |
and an unmagnified mind as an unmagnified mind. |
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, |
May I know a surpassed mind as a surpassed mind, |
anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ, |
and an unsurpassed mind as an unsurpassed mind. |
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, |
May I know a concentrated mind as a concentrated mind, |
asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ, |
and an unconcentrated mind as an unconcentrated mind. |
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, |
May I know a liberated mind as a liberated mind, |
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, |
and an unliberated mind as an unliberated mind,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, |
If he wishes: ‘May I recollect my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: “There I was so-named, of such a clan, with such an appearance, so fed, experiencing such pleasure and pain, at the end of such a life-span; passing away from there, I was reborn elsewhere. There too I was so-named, of such a clan, with such an appearance, so fed, experiencing such pleasure and pain, at the end of such a life-span; passing away from there, I have been reborn here.” Thus may I recollect my manifold past lives with their aspects and details,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti, |
If he wishes: ‘With the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and may I understand how beings fare in accordance with their kamma: “These beings—who were engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma conforming to wrong view—on the dissolution of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these beings—who were engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma conforming to right view—on the dissolution of the body, after death, have been reborn in a good destination, in a heavenly world.” Thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and may I understand how beings fare in accordance with their kamma,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, |
If he wishes: ‘By the destruction of the taints, may I, in this very life, realize for myself with direct knowledge and enter upon and abide in the taintless liberation of mind, liberation by wisdom,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti. |
he attains the ability to witness it right there, whenever there is an opportunity.” |
Tatiyaṁ. |
Third. |
26 - AN5.26 Vimuttāyatanasutta |
26 - AN5.26 Discourse on the Occasions for Liberation |
“Pañcimāni, bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
“Bhikkhus, there are these five occasions for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage. |
Katamāni pañca? |
What five? |
Idha, bhikkhave, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. |
Here, bhikkhus, the Teacher or a certain respected fellow monk teaches the Dhamma to a bhikkhu. |
Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, bhikkhus, the Teacher or a certain respected fellow monk teaches the Dhamma to that bhikkhu, in that same way he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. |
As he experiences the meaning and the Dhamma, gladness is born in him. |
Pamuditassa pīti jāyati. |
When he is gladdened, rapture is born. |
Pītimanassa kāyo passambhati. |
For one of rapturous mind, the body becomes tranquil. |
Passaddhakāyo sukhaṁ vedeti. |
One with a tranquil body feels happiness. |
Sukhino cittaṁ samādhiyati. |
The mind of a happy person becomes concentrated. |
Idaṁ, bhikkhave, paṭhamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This, bhikkhus, is the first occasion for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage. |
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. |
Again, bhikkhus, neither the Teacher nor a certain respected fellow monk teaches the Dhamma to a bhikkhu, but he teaches the Dhamma in detail to others as he has heard it and learned it. |
Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, bhikkhus, a bhikkhu teaches the Dhamma in detail to others as he has heard it and learned it, in that same way he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. |
As he experiences the meaning and the Dhamma, gladness is born in him. |
Pamuditassa pīti jāyati. |
When he is gladdened, rapture is born. |
Pītimanassa kāyo passambhati. |
For one of rapturous mind, the body becomes tranquil. |
Passaddhakāyo sukhaṁ vedeti. |
One with a tranquil body feels happiness. |
Sukhino cittaṁ samādhiyati. |
The mind of a happy person becomes concentrated. |
Idaṁ, bhikkhave, dutiyaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This, bhikkhus, is the second occasion for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage. |
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. |
Again, bhikkhus, neither the Teacher nor a certain respected fellow monk teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma in detail to others as he has heard it and learned it, but he recites the Dhamma in detail as he has heard it and learned it. |
Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, bhikkhus, a bhikkhu recites the Dhamma in detail as he has heard it and learned it, in that same way he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. |
As he experiences the meaning and the Dhamma, gladness is born in him. |
Pamuditassa pīti jāyati. |
When he is gladdened, rapture is born. |
Pītimanassa kāyo passambhati. |
For one of rapturous mind, the body becomes tranquil. |
Passaddhakāyo sukhaṁ vedeti. |
One with a tranquil body feels happiness. |
Sukhino cittaṁ samādhiyati. |
The mind of a happy person becomes concentrated. |
Idaṁ, bhikkhave, tatiyaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino …pe… yogakkhemaṁ anupāpuṇāti. |
This, bhikkhus, is the third occasion for liberation, at which, when a bhikkhu dwells diligent, ardent… he attains the supreme security from bondage. |
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti; |
Again, bhikkhus, neither the Teacher nor a certain respected fellow monk teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma in detail to others as he has heard it and learned it, nor does he recite the Dhamma in detail as he has heard it and learned it, |
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
but he reflects on, thinks about, and mentally examines the Dhamma as he has heard it and learned it. |
Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, bhikkhus, a bhikkhu reflects on, thinks about, and mentally examines the Dhamma as he has heard it and learned it, in that same way he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. |
As he experiences the meaning and the Dhamma, gladness is born in him. |
Pamuditassa pīti jāyati. |
When he is gladdened, rapture is born. |
Pītimanassa kāyo passambhati. |
For one of rapturous mind, the body becomes tranquil. |
Passaddhakāyo sukhaṁ vedeti. |
One with a tranquil body feels happiness. |
Sukhino cittaṁ samādhiyati. |
The mind of a happy person becomes concentrated. |
Idaṁ, bhikkhave, catutthaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This, bhikkhus, is the fourth occasion for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage. |
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati; |
Again, bhikkhus, neither the Teacher nor a certain respected fellow monk teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma in detail to others as he has heard it and learned it, nor does he recite the Dhamma in detail as he has heard it and learned it, nor does he reflect on, think about, and mentally examine the Dhamma as he has heard it and learned it, |
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. |
but a certain sign of concentration is well grasped by him, well attended to, well considered, and well penetrated with wisdom. |
Yathā yathā, bhikkhave, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, bhikkhus, a certain sign of concentration is well grasped by a bhikkhu, well attended to, well considered, and well penetrated with wisdom, in that same way he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. |
As he experiences the meaning and the Dhamma, gladness is born in him. |
Pamuditassa pīti jāyati. |
When he is gladdened, rapture is born. |
Pītimanassa kāyo passambhati. |
For one of rapturous mind, the body becomes tranquil. |
Passaddhakāyo sukhaṁ vedeti. |
One with a tranquil body feels happiness. |
Sukhino cittaṁ samādhiyati. |
The mind of a happy person becomes concentrated. |
Idaṁ, bhikkhave, pañcamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This, bhikkhus, is the fifth occasion for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage. |
Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti. |
These, bhikkhus, are the five occasions for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage.” |
Chaṭṭhaṁ. |
Sixth. |
28 - AN5.28 Pañcaṅgikasutta |
28 - AN5.28 Discourse on the Five-Limbed |
“Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṁ desessāmi. |
“Bhikkhus, I will teach you the development of the noble five-limbed right concentration. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to that and attend carefully, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā? |
“And what, bhikkhus, is the development of the noble five-limbed right concentration? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, bhikkhus, quite secluded from sensual pleasures… he enters upon and abides in the first jhana. |
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
He drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of seclusion; there is nothing of his entire body that is not suffused by the rapture and happiness born of seclusion. |
Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī. |
Just as, bhikkhus, a skilled bathman or a bathman's apprentice, having sprinkled bath powder into a bronze basin, kneads it again and again with water, so that the ball of bath powder is pervaded by moisture, suffused with moisture, and filled with moisture inside and out, yet does not drip. |
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; |
So too, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of seclusion; |
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
there is nothing of his entire body that is not suffused by the rapture and happiness born of seclusion. |
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ paṭhamā bhāvanā. |
This, bhikkhus, is the first development of the noble five-limbed right concentration. |
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the stilling of thought and examination… he enters upon and abides in the second jhana. |
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; |
He drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of concentration; |
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
there is nothing of his entire body that is not suffused by the rapture and happiness born of concentration. |
Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca kālena kālaṁ sammā dhāraṁ nānuppaveccheyya. |
Suppose, bhikkhus, there is a deep lake with water welling up from below. It would have no inlet for water from the east, no inlet for water from the west, no inlet for water from the north, no inlet for water from the south, and the sky would not supply it with timely showers. |
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. |
Then a current of cool water, having welled up from that lake, would drench, steep, fill, and suffuse that very lake with cool water; there would be nothing of that entire lake not suffused with cool water. |
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; |
So too, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of concentration; |
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
there is nothing of his entire body that is not suffused by the rapture and happiness born of concentration. |
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ dutiyā bhāvanā. |
This, bhikkhus, is the second development of the noble five-limbed right concentration. |
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the fading away of rapture… he enters upon and abides in the third jhana. |
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; |
He drenches, steeps, fills, and suffuses this very body with the happiness devoid of rapture; |
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
there is nothing of his entire body that is not suffused with the happiness devoid of rapture. |
Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. |
Suppose, bhikkhus, in a pond of blue, white, or red lotuses, some of the lotuses are born in the water, grow up in the water, and do not rise above the water, but flourish submerged. |
Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni; |
They are drenched, steeped, filled, and suffused with cool water from their tips to their roots; |
nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. |
there would be nothing of the entire blue, white, or red lotuses that is not suffused with cool water. |
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; |
So too, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the happiness devoid of rapture; |
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
there is nothing of his entire body that is not suffused with the happiness devoid of rapture. |
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ tatiyā bhāvanā. |
This, bhikkhus, is the third development of the noble five-limbed right concentration. |
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the abandoning of pleasure… he enters upon and abides in the fourth jhana. |
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; |
He sits pervading this very body with a pure, bright mind; |
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
there is nothing of his entire body that is not pervaded by a pure, bright mind. |
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa; |
Suppose, bhikkhus, a man were sitting, having covered himself from the head down with a white cloth; |
nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. |
there would be nothing of his entire body that is not pervaded by the white cloth. |
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; |
So too, bhikkhus, a bhikkhu sits pervading this very body with a pure, bright mind; |
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
there is nothing of his entire body that is not pervaded by a pure, bright mind. |
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ catutthā bhāvanā. |
This, bhikkhus, is the fourth development of the noble five-limbed right concentration. |
Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. |
Again, bhikkhus, the sign of reviewing is well grasped by the bhikkhu, well attended to, well considered, well penetrated with wisdom. |
Seyyathāpi, bhikkhave, aññova aññaṁ paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya. |
Suppose, bhikkhus, one person were to review another; or a standing person were to review a seated person; or a seated person were to review a reclining person. |
Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. |
So too, bhikkhus, the sign of reviewing is well grasped by the bhikkhu, well attended to, well considered, well penetrated with wisdom. |
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ pañcamā bhāvanā. |
This, bhikkhus, is the fifth development of the noble five-limbed right concentration. |
Evaṁ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
When, bhikkhus, a bhikkhu has thus developed and made much of the noble five-limbed right concentration, to whatever state realizable by direct knowledge he might incline his mind for the purpose of realizing it by direct knowledge, he attains the ability to witness it right there, whenever there is an opportunity. |
Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo. |
Suppose, bhikkhus, a water pot, full of water to the brim so that a crow could drink from it, were placed on a stand. |
Tamenaṁ balavā puriso yato yato āvajjeyya, āgaccheyya udakan”ti? |
If a strong man were to tilt it from any side, would water come out?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
“So too, bhikkhus, when a bhikkhu has thus developed and made much of the noble five-limbed right concentration, to whatever state realizable by direct knowledge he might incline his mind for the purpose of realizing it by direct knowledge, he attains the ability to witness it right there, whenever there is an opportunity. |
Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṁsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. |
Suppose, bhikkhus, there was a square pond on level ground, with embankments, full of water to the brim so that a crow could drink from it. |
Tamenaṁ balavā puriso yato yato āliṁ muñceyya, āgaccheyya udakan”ti? |
If a strong man were to release the embankment from any side, would water come out?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa …pe… sati sati āyatane. |
“So too, bhikkhus, when a bhikkhu has thus developed and made much of the noble five-limbed right concentration, to whatever state realizable by direct knowledge he might incline his mind for the purpose of realizing it by direct knowledge… whenever there is an opportunity. |
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. |
Suppose, bhikkhus, on level ground at a crossroads, a chariot yoked to thoroughbreds were standing ready with a goad laid aside. |
Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. |
Then a skilled trainer, a charioteer of horses to be tamed, having mounted it, taking the reins in his left hand and the goad in his right hand, could drive out and back wherever he wished, whenever he wished. |
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, |
So too, bhikkhus, when a bhikkhu has thus developed and made much of the noble five-limbed right concentration, to whatever state realizable by direct knowledge he might incline his mind for the purpose of realizing it by direct knowledge, |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, |
If he wishes: ‘May I wield the various kinds of spiritual power: having been one, may I become many; … may I exercise mastery with my body even as far as the Brahmā world,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti, |
If he wishes: ‘With the divine ear, which is purified and surpasses the human, may I hear both kinds of sounds, the divine and the human, those that are far as well as near,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— |
If he wishes: ‘May I know the minds of other beings, of other persons, having encompassed them with my own mind. |
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, |
May I know a mind with lust as a mind with lust, |
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, |
and a mind without lust as a mind without lust. |
sadosaṁ vā cittaṁ … |
a mind with hate... |
vītadosaṁ vā cittaṁ … |
a mind without hate... |
samohaṁ vā cittaṁ … |
a mind with delusion... |
vītamohaṁ vā cittaṁ … |
a mind without delusion... |
saṅkhittaṁ vā cittaṁ … |
a contracted mind... |
vikkhittaṁ vā cittaṁ … |
a distracted mind... |
mahaggataṁ vā cittaṁ … |
a magnified mind... |
amahaggataṁ vā cittaṁ … |
an unmagnified mind... |
sauttaraṁ vā cittaṁ … |
a surpassed mind... |
anuttaraṁ vā cittaṁ … |
an unsurpassed mind... |
samāhitaṁ vā cittaṁ … |
a concentrated mind... |
asamāhitaṁ vā cittaṁ … |
an unconcentrated mind... |
vimuttaṁ vā cittaṁ … |
a liberated mind... |
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, |
an unliberated mind as an unliberated mind,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, |
If he wishes: ‘May I recollect my manifold past lives, that is, one birth, two births… Thus may I recollect my manifold past lives with their aspects and details,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti, |
If he wishes: ‘With the divine eye, which is purified and surpasses the human… and may I understand how beings fare in accordance with their kamma,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, |
If he wishes: ‘By the destruction of the taints, may I, in this very life, realize for myself with direct knowledge and enter upon and abide in the taintless liberation of mind, liberation by wisdom,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti. |
he attains the ability to witness it right there, whenever there is an opportunity.” |
Aṭṭhamaṁ. |
Eighth. |
44 - AN5.44 Manāpadāyīsutta |
44 - AN5.44 Discourse on the Giver of the Agreeable |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then, in the morning, the Blessed One dressed, took his bowl and robe, and went to the residence of Ugga the householder of Vesālī; having arrived, he sat down on the prepared seat. |
Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggo gahapati vesāliko bhagavantaṁ etadavoca: |
Then Ugga the householder of Vesālī approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Ugga the householder of Vesālī said to the Blessed One: |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpaṁ me, bhante, sālapupphakaṁ khādanīyaṁ; |
Agreeable to me, venerable sir, is sāla-flower confection; |
taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept it from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted it, out of compassion. |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpaṁ me, bhante, sampannakolakaṁ sūkaramaṁsaṁ; |
Agreeable to me, venerable sir, is pork cured with jujube; |
taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept it from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted it, out of compassion. |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpaṁ me, bhante, nibbattatelakaṁ nāliyasākaṁ; |
Agreeable to me, venerable sir, is nāliya-greens cooked in oil; |
taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept it from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted it, out of compassion. |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpo me, bhante, sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano; |
Agreeable to me, venerable sir, is rice from sālī grains with the black specks removed, with various soups and various curries; |
taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept it from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted it, out of compassion. |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpāni me, bhante, kāsikāni vatthāni; |
Agreeable to me, venerable sir, are cloths from Kāsī; |
tāni me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept them from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted them, out of compassion. |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpo me, bhante, pallaṅko gonakatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. |
Agreeable to me, venerable sir, is a couch with a woolen cover, a cover with patterns, a cover made from the skin of a kadali deer, with an awning above and red cushions at both ends. |
Api ca, bhante, mayampetaṁ jānāma: |
But, venerable sir, we know this: |
‘netaṁ bhagavato kappatī’ti. |
‘This is not allowable for the Blessed One.’ |
Idaṁ me, bhante, candanaphalakaṁ agghati adhikasatasahassaṁ; |
This sandalwood plank of mine, venerable sir, is worth more than a hundred thousand; |
taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept it from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted it, out of compassion. |
Atha kho bhagavā uggaṁ gahapatiṁ vesālikaṁ iminā anumodanīyena anumodi: |
Then the Blessed One expressed his appreciation to Ugga the householder of Vesālī with this verse of appreciation: |
“Manāpadāyī labhate manāpaṁ, |
“The giver of the agreeable receives what is agreeable, |
Yo ujjubhūtesu dadāti chandasā; |
He who gives with resolve to the upright ones; |
Acchādanaṁ sayanamannapānaṁ, |
Clothing, bedding, food and drink, |
Nānāppakārāni ca paccayāni. |
And various kinds of requisites. |
Cattañca muttañca anuggahītaṁ, |
Having given and relinquished and been supported, |
Khettūpame arahante viditvā; |
Knowing the arahants are like a field; |
So duccajaṁ sappuriso cajitvā, |
The good person, having given up what is hard to give up, |
Manāpadāyī labhate manāpan”ti. |
The giver of the agreeable receives what is agreeable.” |
Atha kho bhagavā uggaṁ gahapatiṁ vesālikaṁ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having expressed his appreciation to Ugga the householder of Vesālī with this verse of appreciation, rose from his seat and departed. |
Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi. |
Then, after some time, Ugga the householder of Vesālī passed away. |
Kālaṅkato ca uggo gahapati vesāliko aññataraṁ manomayaṁ kāyaṁ upapajji. |
And having passed away, Ugga the householder of Vesālī was reborn in a certain mind-made body. |
Tena kho pana samayena bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At that time, the Blessed One was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s park. |
Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho uggaṁ devaputtaṁ bhagavā etadavoca: |
Then the devaputta Ugga, in the deep of the night, with his surpassing beauty, illuminating the entire Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, the Blessed One said this to the devaputta Ugga: |
“kacci te, ugga, yathādhippāyo”ti? |
“Is it for you, Ugga, as you intended?” |
“Taggha me, bhagavā, yathādhippāyo”ti. |
“It is indeed for me, Blessed One, as I intended.” |
Atha kho bhagavā uggaṁ devaputtaṁ gāthāhi ajjhabhāsi: |
Then the Blessed One addressed the devaputta Ugga in verses: |
“Manāpadāyī labhate manāpaṁ, |
“The giver of the agreeable receives what is agreeable, |
Aggassa dātā labhate punaggaṁ; |
The giver of the best receives the best again; |
Varassa dātā varalābhi hoti, |
The giver of the excellent is a recipient of the excellent, |
Seṭṭhaṁ dado seṭṭhamupeti ṭhānaṁ. |
The giver of the supreme attains the supreme state. |
Yo aggadāyī varadāyī, |
He who is a giver of the best, a giver of the excellent, |
seṭṭhadāyī ca yo naro; |
and who is a giver of the supreme; |
Dīghāyu yasavā hoti, |
Is long-lived and famous, |
yattha yatthūpapajjatī”ti. |
wherever he is reborn.” |
Catutthaṁ. |
Fourth. |
48 - AN5.48 Alabbhanīyaṭhānasutta |
48 - AN5.48 Discourse on Unattainable Things |
“Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
“Bhikkhus, there are these five things that are unattainable by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Katamāni pañca? |
What five? |
‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
‘May what is subject to aging not age’—this is an unattainable thing by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
‘May what is subject to illness not fall ill’ … ‘may what is subject to death not die’ … ‘may what is subject to decay not decay’ … ‘may what is subject to destruction not be destroyed’—this is an unattainable thing by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Assutavato, bhikkhave, puthujjanassa jarādhammaṁ jīrati. |
For the uninstructed worldling, bhikkhus, what is subject to aging ages. |
So jarādhamme jiṇṇe na iti paṭisañcikkhati: |
When what is subject to aging has aged, he does not reflect thus: |
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. |
‘It is not only for me that what is subject to aging ages; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to aging ages. |
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to aging has aged, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
When what is subject to aging has aged, he grieves, languishes, laments, beats his breast and cries, and falls into delusion. |
Ayaṁ vuccati, bhikkhave: |
This one is called, bhikkhus, |
‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. |
‘an uninstructed worldling, pierced by the poisoned dart of sorrow, who only torments himself’. |
Puna caparaṁ, bhikkhave, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. |
Furthermore, bhikkhus, for the uninstructed worldling, what is subject to illness falls ill … what is subject to death dies … what is subject to decay decays … what is subject to destruction is destroyed. |
So nassanadhamme naṭṭhe na iti paṭisañcikkhati: |
When what is subject to destruction has been destroyed, he does not reflect thus: |
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. |
‘It is not only for me that what is subject to destruction is destroyed; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to destruction is destroyed. |
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to destruction has been destroyed, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
When what is subject to destruction has been destroyed, he grieves, languishes, laments, beats his breast and cries, and falls into delusion. |
Ayaṁ vuccati, bhikkhave: |
This one is called, bhikkhus, |
‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. |
‘an uninstructed worldling, pierced by the poisoned dart of sorrow, who only torments himself’. |
Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṁ jīrati. |
But for the instructed noble-one's-disciple, bhikkhus, what is subject to aging ages. |
So jarādhamme jiṇṇe iti paṭisañcikkhati: |
When what is subject to aging has aged, he reflects thus: |
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. |
‘It is not only for me that what is subject to aging ages; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to aging ages. |
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to aging has aged, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
When what is subject to aging has aged, he does not grieve, does not languish, does not lament, does not beat his breast and cry, does not fall into delusion. |
Ayaṁ vuccati, bhikkhave: |
This one is called, bhikkhus, |
‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. |
‘an instructed noble-one's-disciple who has drawn out the poisoned dart of sorrow, with which the uninstructed worldling torments himself. |
Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’. |
Sorrowless, without the dart, the noble-one's-disciple brings himself to Nibbāna.’ |
Puna caparaṁ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. |
Furthermore, bhikkhus, for the instructed noble-one's-disciple, what is subject to illness falls ill … what is subject to death dies … what is subject to decay decays … what is subject to destruction is destroyed. |
So nassanadhamme naṭṭhe iti paṭisañcikkhati: |
When what is subject to destruction has been destroyed, he reflects thus: |
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. |
‘It is not only for me that what is subject to destruction is destroyed; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to destruction is destroyed. |
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to destruction has been destroyed, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
When what is subject to destruction has been destroyed, he does not grieve, does not languish, does not lament, does not beat his breast and cry, does not fall into delusion. |
Ayaṁ vuccati, bhikkhave: |
This one is called, bhikkhus, |
‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. |
‘an instructed noble-one's-disciple who has drawn out the poisoned dart of sorrow, with which the uninstructed worldling torments himself. |
Asoko visallo ariyasāvako attānaṁyeva parinibbāpetī’ti. |
Sorrowless, without the dart, the noble-one's-disciple brings himself to Nibbāna.’ |
Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti. |
These, bhikkhus, are the five things that are unattainable by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Na socanāya paridevanāya, |
By grieving or lamenting, |
Atthodha labbhā api appakopi; |
no benefit, not even a little, is gained here; |
Socantamenaṁ dukhitaṁ viditvā, |
Seeing him grieving and sorrowful, |
Paccatthikā attamanā bhavanti. |
his adversaries become glad. |
Yato ca kho paṇḍito āpadāsu, |
But when the wise person in calamities |
Na vedhatī atthavinicchayaññū; |
does not waver, knowing how to discern the good; |
Paccatthikāssa dukhitā bhavanti, |
His adversaries become sorrowful, |
Disvā mukhaṁ avikāraṁ purāṇaṁ. |
seeing his face unchanged from before. |
Jappena mantena subhāsitena, |
By incantation, by mantra, by well-spoken words, |
Anuppadānena paveṇiyā vā; |
by making offerings, or by tradition; |
Yathā yathā yattha labhetha atthaṁ, |
In whatever way one might obtain a benefit, |
Tathā tathā tattha parakkameyya. |
in that very way one should strive. |
Sace pajāneyya alabbhaneyyo, |
If one should know, ‘This benefit is unattainable |
Mayāva aññena vā esa attho; |
by me or by another’; |
Asocamāno adhivāsayeyya, |
Not grieving, one should endure, thinking, |
Kammaṁ daḷhaṁ kinti karomi dānī”ti. |
‘The kamma is strong, what can I do now?’” |
Aṭṭhamaṁ. |
Eighth. |
50 - AN5.50 Nāradasutta |
50 - AN5.50 Discourse to Nārada |
Ekaṁ samayaṁ āyasmā nārado pāṭaliputte viharati kukkuṭārāme. |
On one occasion the venerable Nārada was dwelling at Pāṭaliputta in the Kukkuṭārāma. |
Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā. |
Now at that time, King Muṇḍa’s beloved and agreeable queen, Bhaddā, had passed away. |
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— |
Because of Queen Bhaddā’s passing, who was beloved and agreeable, he neither bathed nor anointed himself, nor ate a meal, nor attended to his duties— |
rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito. |
day and night he was obsessed with Queen Bhaddā’s body. |
Atha kho muṇḍo rājā piyakaṁ kosārakkhaṁ āmantesi: |
Then King Muṇḍa addressed Piyaka, the treasurer: |
“tena hi, samma piyaka, bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṁ bhaddāya deviyā sarīraṁ cirataraṁ passeyyāmā”ti. |
“Well then, my good Piyaka, place Queen Bhaddā’s body in an iron oil-trough and cover it with another iron trough, so that we may see Queen Bhaddā’s body for a longer time.” |
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji. |
“Yes, Your Majesty,” Piyaka the treasurer replied to King Muṇḍa, and having placed Queen Bhaddā’s body in an iron oil-trough, he covered it with another iron trough. |
Atha kho piyakassa kosārakkhassa etadahosi: |
Then it occurred to Piyaka the treasurer: |
“imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. |
“This King Muṇḍa’s beloved and agreeable queen, Bhaddā, has passed away. |
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— |
Because of Queen Bhaddā’s passing, who was beloved and agreeable, he neither bathes nor anoints himself, nor eats a meal, nor attends to his duties— |
rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito. |
day and night he is obsessed with Queen Bhaddā’s body. |
Kaṁ nu kho muṇḍo rājā samaṇaṁ vā brāhmaṇaṁ vā payirupāseyya, yassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. |
What ascetic or brahmin might King Muṇḍa attend upon, by hearing whose Dhamma he might abandon the dart of sorrow?” |
Atha kho piyakassa kosārakkhassa etadahosi: |
Then it occurred to Piyaka the treasurer: |
“ayaṁ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. |
“This venerable Nārada is dwelling at Pāṭaliputta in the Kukkuṭārāma. |
Taṁ kho panāyasmantaṁ nāradaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And of that venerable Nārada, this good report has been spread: |
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. |
‘He is wise, competent, intelligent, learned, a skilled speaker, of fine eloquence, mature and an arahant.’ |
Yannūna muṇḍo rājā āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. |
Why doesn’t King Muṇḍa attend upon the venerable Nārada? Perhaps by hearing the venerable Nārada’s Dhamma, King Muṇḍa might abandon the dart of sorrow.” |
Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṁ rājānaṁ etadavoca: |
Then Piyaka the treasurer approached King Muṇḍa; having approached, he said this to King Muṇḍa: |
“ayaṁ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. |
“Your Majesty, this venerable Nārada is dwelling at Pāṭaliputta in the Kukkuṭārāma. |
Taṁ kho panāyasmantaṁ nāradaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And of that venerable Nārada, this good report has been spread: |
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. |
‘He is wise, competent, intelligent, learned, a skilled speaker, of fine eloquence, mature and an arahant.’ |
Yadi pana devo āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. |
If Your Majesty were to attend upon the venerable Nārada, perhaps Your Majesty, by hearing the venerable Nārada’s Dhamma, might abandon the dart of sorrow.” |
“Tena hi, samma piyaka, āyasmantaṁ nāradaṁ paṭivedehi. |
“Then, my good Piyaka, inform the venerable Nārada. |
Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ pubbe appaṭisaṁvidito upasaṅkamitabbaṁ maññeyyā”ti. |
How indeed could someone like me think it proper to approach an ascetic or brahmin dwelling in my realm without prior announcement?” |
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piyako kosārakkho āyasmantaṁ nāradaṁ etadavoca: |
“Yes, Your Majesty,” Piyaka the treasurer replied to King Muṇḍa, and he went to the venerable Nārada; having approached and paid homage to the venerable Nārada, he sat down to one side. Seated to one side, Piyaka the treasurer said to the venerable Nārada: |
“Imassa, bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. |
“Venerable sir, this King Muṇḍa’s beloved and agreeable queen, Bhaddā, has passed away. |
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— |
Because of Queen Bhaddā’s passing, who was beloved and agreeable, he neither bathes nor anoints himself, nor eats a meal, nor attends to his duties— |
rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito. |
day and night he is obsessed with Queen Bhaddā’s body. |
Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṁ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. |
Good, venerable sir, may the venerable Nārada teach the Dhamma to King Muṇḍa in such a way that King Muṇḍa, having heard the venerable Nārada’s Dhamma, might abandon the dart of sorrow.” |
“Yassadāni, piyaka, muṇḍo rājā kālaṁ maññatī”ti. |
“Piyaka, let King Muṇḍa come at the time he deems fit.” |
Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṁ nāradaṁ abhivādetvā padakkhiṇaṁ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṁ rājānaṁ etadavoca: |
Then Piyaka the treasurer, rising from his seat, paying homage to the venerable Nārada and circumambulating him, went to King Muṇḍa; having approached, he said to King Muṇḍa: |
“katāvakāso kho, deva, āyasmatā nāradena. |
“Permission has been granted, Your Majesty, by the venerable Nārada. |
Yassadāni devo kālaṁ maññatī”ti. |
Let Your Majesty now go at the time you deem fit.” |
“Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti. |
“Then, my good Piyaka, have the fine chariots made ready.” |
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṁ rājānaṁ etadavoca: |
“Yes, Your Majesty,” Piyaka the treasurer replied to King Muṇḍa, and having had the fine chariots made ready, he said to King Muṇḍa: |
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni. |
“The fine chariots are yoked for you, Your Majesty. |
Yassadāni devo kālaṁ maññatī”ti. |
Let Your Majesty now go at the time you deem fit.” |
Atha kho muṇḍo rājā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṁ nāradaṁ dassanāya. |
Then King Muṇḍa, mounting a fine chariot, set out with the fine chariots toward the Kukkuṭārāma with great royal pomp to see the venerable Nārada. |
Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṁ pāvisi. |
He went by chariot as far as the ground was passable for a chariot, then dismounted from the chariot and entered the park on foot. |
Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho muṇḍaṁ rājānaṁ āyasmā nārado etadavoca: |
Then King Muṇḍa approached the venerable Nārada; having approached and paid homage to the venerable Nārada, he sat down to one side. The venerable Nārada said this to King Muṇḍa seated to one side: |
“Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
“There are, great king, these five things that are unattainable by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Katamāni pañca? |
What five? |
‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
‘May what is subject to aging not age’—this is an unattainable thing by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
‘May what is subject to illness not fall ill’ … ‘may what is subject to death not die’ … ‘may what is subject to decay not decay’ … ‘may what is subject to destruction not be destroyed’—this is an unattainable thing by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Assutavato, mahārāja, puthujjanassa jarādhammaṁ jīrati. |
For the uninstructed worldling, great king, what is subject to aging ages. |
So jarādhamme jiṇṇe na iti paṭisañcikkhati: |
When what is subject to aging has aged, he does not reflect thus: |
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. |
‘It is not only for me that what is subject to aging ages; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to aging ages. |
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to aging has aged, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
When what is subject to aging has aged, he grieves, languishes, laments, beats his breast and cries, and falls into delusion. |
Ayaṁ vuccati, mahārāja: |
This one is called, great king, |
‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. |
‘an uninstructed worldling, pierced by the poisoned dart of sorrow, who only torments himself’. |
Puna caparaṁ, mahārāja, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. |
Furthermore, great king, for the uninstructed worldling, what is subject to illness falls ill … what is subject to death dies … what is subject to decay decays … what is subject to destruction is destroyed. |
So nassanadhamme naṭṭhe na iti paṭisañcikkhati: |
When what is subject to destruction has been destroyed, he does not reflect thus: |
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. |
‘It is not only for me that what is subject to destruction is destroyed; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to destruction is destroyed. |
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to destruction has been destroyed, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
When what is subject to destruction has been destroyed, he grieves, languishes, laments, beats his breast and cries, and falls into delusion. |
Ayaṁ vuccati, mahārāja: |
This one is called, great king, |
‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. |
‘an uninstructed worldling, pierced by the poisoned dart of sorrow, who only torments himself’. |
Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṁ jīrati. |
But for the instructed noble-one's-disciple, great king, what is subject to aging ages. |
So jarādhamme jiṇṇe iti paṭisañcikkhati: |
When what is subject to aging has aged, he reflects thus: |
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. |
‘It is not only for me that what is subject to aging ages; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to aging ages. |
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to aging has aged, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
When what is subject to aging has aged, he does not grieve, does not languish, does not lament, does not beat his breast and cry, does not fall into delusion. |
Ayaṁ vuccati, mahārāja: |
This one is called, great king, |
‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. |
‘an instructed noble-one's-disciple who has drawn out the poisoned dart of sorrow, with which the uninstructed worldling torments himself. |
Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’. |
Sorrowless, without the dart, the noble-one's-disciple brings himself to Nibbāna.’ |
Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. |
Furthermore, great king, for the instructed noble-one's-disciple, what is subject to illness falls ill … what is subject to death dies … what is subject to decay decays … what is subject to destruction is destroyed. |
So nassanadhamme naṭṭhe iti paṭisañcikkhati: |
When what is subject to destruction has been destroyed, he reflects thus: |
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. |
‘It is not only for me that what is subject to destruction is destroyed; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to destruction is destroyed. |
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to destruction has been destroyed, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
When what is subject to destruction has been destroyed, he does not grieve, does not languish, does not lament, does not beat his breast and cry, does not fall into delusion. |
Ayaṁ vuccati, mahārāja: |
This one is called, great king, |
‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. |
‘an instructed noble-one's-disciple who has drawn out the poisoned dart of sorrow, with which the uninstructed worldling torments himself. |
Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’. |
Sorrowless, without the dart, the noble-one's-disciple brings himself to Nibbāna.’ |
Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti. |
These, great king, are the five things that are unattainable by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Na socanāya paridevanāya, |
By grieving or lamenting, |
Atthodha labbhā api appakopi; |
no benefit, not even a little, is gained here; |
Socantamenaṁ dukhitaṁ viditvā, |
Seeing him grieving and sorrowful, |
Paccatthikā attamanā bhavanti. |
his adversaries become glad. |
Yato ca kho paṇḍito āpadāsu, |
But when the wise person in calamities |
Na vedhatī atthavinicchayaññū; |
does not waver, knowing how to discern the good; |
Paccatthikāssa dukhitā bhavanti, |
His adversaries become sorrowful, |
Disvā mukhaṁ avikāraṁ purāṇaṁ. |
seeing his face unchanged from before. |
Jappena mantena subhāsitena, |
By incantation, by mantra, by well-spoken words, |
Anuppadānena paveṇiyā vā; |
by making offerings, or by tradition; |
Yathā yathā yattha labhetha atthaṁ, |
In whatever way one might obtain a benefit, |
Tathā tathā tattha parakkameyya. |
in that very way one should strive. |
Sace pajāneyya alabbhaneyyo, |
If one should know, ‘This benefit is unattainable |
Mayāva aññena vā esa attho; |
by me or by another’; |
Asocamāno adhivāsayeyya, |
Not grieving, one should endure, thinking, |
Kammaṁ daḷhaṁ kinti karomi dānī”ti. |
‘The kamma is strong, what can I do now?’” |
Evaṁ vutte, muṇḍo rājā āyasmantaṁ nāradaṁ etadavoca: |
When this was said, King Muṇḍa said this to the venerable Nārada: |
“ko nāmo ayaṁ, bhante, dhammapariyāyo”ti? |
“What is the name, venerable sir, of this exposition of the Dhamma?” |
“Sokasallaharaṇo nāma ayaṁ, mahārāja, dhammapariyāyo”ti. |
“The Removal of the Dart of Sorrow is the name of this exposition of the Dhamma, great king.” |
“Taggha, bhante, sokasallaharaṇo. |
“Truly, venerable sir, it is the Removal of the Dart of Sorrow. |
Imañhi me, bhante, dhammapariyāyaṁ sutvā sokasallaṁ pahīnan”ti. |
For having heard this exposition of the Dhamma, venerable sir, the dart of sorrow has been abandoned by me.” |
Atha kho muṇḍo rājā piyakaṁ kosārakkhaṁ āmantesi: |
Then King Muṇḍa addressed Piyaka, the treasurer: |
“tena hi, samma piyaka, bhaddāya deviyā sarīraṁ jhāpetha; thūpañcassā karotha. |
“Well then, my good Piyaka, have Queen Bhaddā’s body cremated; and build a stūpa for her. |
Ajjatagge dāni mayaṁ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti. |
From this day forth, we shall bathe and anoint ourselves, eat our meals, and attend to our duties.” |
Dasamaṁ. |
Tenth. |
Muṇḍarājavaggo pañcamo. |
The Chapter on King Muṇḍa, the fifth. |
Tassuddānaṁ |
The summary: |
Ādiyo sappuriso iṭṭhā, |
Proper Uses, a Good Person, Wished For, |
manāpadāyībhisandaṁ; |
Giver of the Agreeable, and Stream; |
Sampadā ca dhanaṁ ṭhānaṁ, |
Accomplishment and Wealth, Thing, |
kosalo nāradena cāti. |
Kosala, and with Nārada. |
Paṭhamo paṇṇāsako samatto. |
The First Fifty is completed. |
57 - AN5.57 Abhiṇhapaccavekkhitabbaṭhānasutta |
57 - AN5.57 Discourse on Things to be Frequently Reflected Upon |
“Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṁ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
“Bhikkhus, there are these five things to be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Katamāni pañca? |
What five? |
‘Jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
‘I am subject to aging, I have not gone beyond aging’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
‘Byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
‘I am subject to illness, I have not gone beyond illness’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
‘Maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
‘I am subject to death, I have not gone beyond death’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
‘There will be change and separation from all that is dear and agreeable to me’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo. |
‘I am the owner of my kamma, the heir to my kamma, born of my kamma, related to my kamma, with kamma as my refuge. |
Yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā— |
Whatever kamma I shall do—good or evil— |
tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
of that I will be the heir’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? |
And for what reason, bhikkhus, should ‘I am subject to aging, I have not gone beyond aging’ be frequently reflected upon by a woman or a man, by a householder or one who has gone forth? |
Atthi, bhikkhave, sattānaṁ yobbane yobbanamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. |
There is, bhikkhus, for beings an intoxication with youth in their youth, intoxicated by which they engage in misconduct by body, misconduct by speech, and misconduct by mind. |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti. |
For one who frequently reflects on that fact, the intoxication with youth in youth is either completely abandoned or becomes attenuated. |
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
This, bhikkhus, is the reason why ‘I am subject to aging, I have not gone beyond aging’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? |
And for what reason, bhikkhus, should ‘I am subject to illness, I have not gone beyond illness’ be frequently reflected upon by a woman or a man, by a householder or one who has gone forth? |
Atthi, bhikkhave, sattānaṁ ārogye ārogyamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. |
There is, bhikkhus, for beings an intoxication with health in their health, intoxicated by which they engage in misconduct by body, misconduct by speech, and misconduct by mind. |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti. |
For one who frequently reflects on that fact, the intoxication with health in health is either completely abandoned or becomes attenuated. |
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
This, bhikkhus, is the reason why ‘I am subject to illness, I have not gone beyond illness’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? |
And for what reason, bhikkhus, should ‘I am subject to death, I have not gone beyond death’ be frequently reflected upon by a woman or a man, by a householder or one who has gone forth? |
Atthi, bhikkhave, sattānaṁ jīvite jīvitamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. |
There is, bhikkhus, for beings an intoxication with life in their life, intoxicated by which they engage in misconduct by body, misconduct by speech, and misconduct by mind. |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti. |
For one who frequently reflects on that fact, the intoxication with life in life is either completely abandoned or becomes attenuated. |
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
This, bhikkhus, is the reason why ‘I am subject to death, I have not gone beyond death’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? |
And for what reason, bhikkhus, should ‘There will be change and separation from all that is dear and agreeable to me’ be frequently reflected upon by a woman or a man, by a householder or one who has gone forth? |
Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. |
There is, bhikkhus, for beings a lustful desire for what is dear and agreeable, impassioned by which they engage in misconduct by body, misconduct by speech, and misconduct by mind. |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti. |
For one who frequently reflects on that fact, the lustful desire for what is dear and agreeable is either completely abandoned or becomes attenuated. |
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
This, bhikkhus, is the reason why ‘There will be change and separation from all that is dear and agreeable to me’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— |
And for what reason, bhikkhus, should ‘I am the owner of my kamma, the heir to my kamma, born of my kamma, related to my kamma, with kamma as my refuge. Whatever kamma I shall do— |
kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? |
good or evil—of that I will be the heir’ be frequently reflected upon by a woman or a man, by a householder or one who has gone forth? |
Atthi, bhikkhave, sattānaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. |
There is, bhikkhus, for beings misconduct of body, misconduct of speech, and misconduct of mind. |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato sabbaso vā duccaritaṁ pahīyati tanu vā pana hoti. |
For one who frequently reflects on that fact, misconduct is either completely abandoned or becomes attenuated. |
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— |
This, bhikkhus, is the reason why ‘I am the owner of my kamma, the heir to my kamma, born of my kamma, related to my kamma, with kamma as my refuge. Whatever kamma I shall do— |
kalyāṇaṁ vā pāpakaṁ vā— |
good or evil— |
tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
of that I will be the heir’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati: |
That noble-one's-disciple, bhikkhus, reflects thus: |
‘na kho ahaññeveko jarādhammo jaraṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṁ anatītā’ti. |
‘It is not only I who am subject to aging, who have not gone beyond aging; but for as many beings as there are, coming and going, passing away and being reborn, all beings are subject to aging, have not gone beyond aging.’ |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. |
As he frequently reflects on this fact, the path is generated. |
So taṁ maggaṁ āsevati bhāveti bahulīkaroti. |
He cultivates that path, develops it, and makes much of it. |
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti anusayā byantīhonti. |
As he cultivates, develops, and makes much of that path, the fetters are completely abandoned, the underlying tendencies are eliminated. |
‘Na kho ahaññeveko byādhidhammo byādhiṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṁ anatītā’ti. |
‘It is not only I who am subject to illness, who have not gone beyond illness; but for as many beings as there are, coming and going, passing away and being reborn, all beings are subject to illness, have not gone beyond illness.’ |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. |
As he frequently reflects on this fact, the path is generated. |
So taṁ maggaṁ āsevati bhāveti bahulīkaroti. |
He cultivates that path, develops it, and makes much of it. |
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti. |
As he cultivates, develops, and makes much of that path, the fetters are completely abandoned, the underlying tendencies are eliminated. |
‘Na kho ahaññeveko maraṇadhammo maraṇaṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṁ anatītā’ti. |
‘It is not only I who am subject to death, who have not gone beyond death; but for as many beings as there are, coming and going, passing away and being reborn, all beings are subject to death, have not gone beyond death.’ |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. |
As he frequently reflects on this fact, the path is generated. |
So taṁ maggaṁ āsevati bhāveti bahulīkaroti. |
He cultivates that path, develops it, and makes much of it. |
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti. |
As he cultivates, develops, and makes much of that path, the fetters are completely abandoned, the underlying tendencies are eliminated. |
‘Na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ piyehi manāpehi nānābhāvo vinābhāvo’ti. |
‘It is not only for me that there is change and separation from all that is dear and agreeable; but for as many beings as there are, coming and going, passing away and being reborn, for all beings there is change and separation from what is dear and agreeable.’ |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. |
As he frequently reflects on this fact, the path is generated. |
So taṁ maggaṁ āsevati bhāveti bahulīkaroti. |
He cultivates that path, develops it, and makes much of it. |
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti. |
As he cultivates, develops, and makes much of that path, the fetters are completely abandoned, the underlying tendencies are eliminated. |
‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmi; |
‘It is not only I who am the owner of my kamma, the heir to my kamma, born of my kamma, related to my kamma, with kamma as my refuge. Whatever kamma I shall do—good or evil—of that I will be the heir; |
atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṁ kammaṁ karissanti—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavissantī’ti. |
but for as many beings as there are, coming and going, passing away and being reborn, all beings are owners of their kamma, heirs to their kamma, born of their kamma, related to their kamma, with kamma as their refuge. Whatever kamma they shall do—good or evil—of that they will be the heirs.’ |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. |
As he frequently reflects on this fact, the path is generated. |
So taṁ maggaṁ āsevati bhāveti bahulīkaroti. |
He cultivates that path, develops it, and makes much of it. |
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhontīti. |
As he cultivates, develops, and makes much of that path, the fetters are completely abandoned, the underlying tendencies are eliminated. |
Byādhidhammā jarādhammā, |
Subject to sickness, subject to old age, |
atho maraṇadhammino; |
and also subject to death; |
Yathā dhammā tathā sattā, |
As their nature is, so beings are, |
jigucchanti puthujjanā. |
and worldlings are disgusted by it. |
Ahañce taṁ jiguccheyyaṁ, |
If I were to be disgusted |
evaṁ dhammesu pāṇisu; |
by beings of such a nature; |
Na metaṁ patirūpassa, |
It would not be fitting for me, |
mama evaṁ vihārino. |
living thus as I am. |
Sohaṁ evaṁ viharanto, |
As I was dwelling thus, |
ñatvā dhammaṁ nirūpadhiṁ; |
having known the Dhamma without acquisitions; |
Ārogye yobbanasmiñca, |
The intoxications of health, of youth, |
jīvitasmiñca ye madā. |
and of life. |
Sabbe made abhibhosmi, |
I have overcome all intoxications, |
Nekkhammaṁ daṭṭhu khemato; |
having seen security in renunciation; |
Tassa me ahu ussāho, |
For me, there was ardor, |
Nibbānaṁ abhipassato. |
as I gazed upon Nibbāna. |
Nāhaṁ bhabbo etarahi, |
I am now unable |
Kāmāni paṭisevituṁ; |
to indulge in sensual pleasures; |
Anivatti bhavissāmi, |
I shall not turn back, |
Brahmacariyaparāyaṇo”ti. |
intent upon the holy life.” |
Sattamaṁ. |
Seventh. |
58 - AN5.58 Licchavikumārakasutta |
58 - AN5.58 Discourse to the Licchavi Youths |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. |
Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. |
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
Having walked for alms in Vesālī, after the meal, on his return from the alms round, he plunged into the Great Wood and sat down at the foot of a certain tree for the day’s abiding. |
Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ; |
Now at that time, a number of Licchavi youths, taking their strung bows and surrounded by a pack of dogs, while walking and wandering in the Great Wood, saw the Blessed One sitting at the foot of a certain tree; |
disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṁ ekamantaṁ uyyojetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṁ payirupāsanti. |
having seen him, they laid down their strung bows, sent the pack of dogs to one side, and approached the Blessed One; having approached and paid homage to the Blessed One, they stood silently, with hands joined in reverence, attending on the Blessed One. |
Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṁ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṁ payirupāsante; |
Now at that time, Mahānāma the Licchavi, while taking a walk in the Great Wood, saw those Licchavi youths standing silently, with hands joined in reverence, attending on the Blessed One; |
disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having seen them, he approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinno kho mahānāmo licchavi udānaṁ udānesi: |
Seated to one side, Mahānāma the Licchavi uttered this inspired utterance: |
“bhavissanti vajjī, bhavissanti vajjī”ti. |
“The Vajjis will prosper, the Vajjis will prosper!” |
“Kiṁ pana tvaṁ, mahānāma, evaṁ vadesi: |
“But why, Mahānāma, do you say this: |
‘bhavissanti vajjī, bhavissanti vajjī’”ti? |
‘The Vajjis will prosper, the Vajjis will prosper!’?” |
“Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā. |
“Venerable sir, these Licchavi youths are fierce, rough, and without respect. |
Yānipi tāni kulesu paheṇakāni pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṅkulikāti vā, tāni vilumpitvā vilumpitvā khādanti; |
Whatever gifts are sent among families, whether sugarcane or jujubes or cakes or sweets or savories, they plunder them and eat them; |
kulitthīnampi kulakumārīnampi pacchāliyaṁ khipanti. |
and they throw dirt on the backs of the women and girls of good families. |
Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṁ payirupāsantī”ti. |
And now they stand silently, with hands joined in reverence, attending on the Blessed One.” |
“Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṁvijjanti— |
“For any clansman, Mahānāma, in whom five qualities are found— |
yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṁ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni. |
whether he be an anointed khattiya king, or a governor of a country or province, or a general of an army, or a village headman, or a leader of a corporation, or those who exercise individual authority in families—only growth is to be expected, not decline. |
Katame pañca? |
What five? |
Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṁ karoti māneti pūjeti. |
Here, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honors, respects, esteems, and worships his parents. |
Tamenaṁ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: |
Then his parents, being honored, respected, esteemed, and worshipped, have compassion on him with a kind heart: |
‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. |
‘Live long, maintain a long life!’ |
Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni. |
For a clansman who is shown compassion by his parents, Mahānāma, only growth is to be expected, not decline. |
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise sakkaroti garuṁ karoti māneti pūjeti. |
Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honors, respects, esteems, and worships his wife and children, his slaves, workers, and servants. |
Tamenaṁ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: |
Then his wife and children, slaves, workers, and servants, being honored, respected, esteemed, and worshipped, have compassion on him with a kind heart: |
‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. |
‘Live long, maintain a long life!’ |
Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni. |
For a clansman who is shown compassion by his wife and children, slaves, workers, and servants, Mahānāma, only growth is to be expected, not decline. |
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṁ karoti māneti pūjeti. |
Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honors, respects, esteems, and worships his neighbors and business associates in his fields and work. |
Tamenaṁ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: |
Then his neighbors and business associates in his fields and work, being honored, respected, esteemed, and worshipped, have compassion on him with a kind heart: |
‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. |
‘Live long, maintain a long life!’ |
Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni. |
For a clansman who is shown compassion by his neighbors and business associates in his fields and work, Mahānāma, only growth is to be expected, not decline. |
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṁ karoti māneti pūjeti. |
Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honors, respects, esteems, and worships the deities who receive offerings. |
Tamenaṁ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: |
Then the deities who receive offerings, being honored, respected, esteemed, and worshipped, have compassion on him with a kind heart: |
‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. |
‘Live long, maintain a long life!’ |
devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni. |
For a clansman who is shown compassion by the deities, Mahānāma, only growth is to be expected, not decline. |
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṁ karoti māneti pūjeti. |
Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honors, respects, esteems, and worships ascetics and brahmins. |
Tamenaṁ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: |
Then the ascetics and brahmins, being honored, respected, esteemed, and worshipped, have compassion on him with a kind heart: |
‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. |
‘Live long, maintain a long life!’ |
Samaṇabrāhmaṇānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni. |
For a clansman who is shown compassion by ascetics and brahmins, Mahānāma, only growth is to be expected, not decline. |
Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṁvijjanti— |
For any clansman, Mahānāma, in whom these five qualities are found— |
yadi vā rañño khattiyassa muddhābhisittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṁ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānīti. |
whether he be an anointed khattiya king, or a governor of a country or province, or a general of an army, or a village headman, or a leader of a corporation, or those who exercise individual authority in families—only growth is to be expected, not decline. |
Mātāpitukiccakaro, |
Doing his duty to his parents, |
puttadārahito sadā; |
always benevolent to his wife and children; |
Antojanassa atthāya, |
For the welfare of his dependents, |
ye cassa anujīvino. |
and those who live under his care. |
Ubhinnañceva atthāya, |
For the welfare of both, |
Vadaññū hoti sīlavā; |
he is generous and virtuous; |
Ñātīnaṁ pubbapetānaṁ, |
For his relatives and ancestors, |
Diṭṭhe dhamme ca jīvataṁ. |
and for the living in this visible world. |
Samaṇānaṁ brāhmaṇānaṁ, |
To ascetics and brahmins, |
devatānañca paṇḍito; |
and to the deities, the wise one; |
Vittisañjanano hoti, |
He generates wealth, |
dhammena gharamāvasaṁ. |
while living the household life according to the Dhamma. |
So karitvāna kalyāṇaṁ, |
Having done good, |
pujjo hoti pasaṁsiyo; |
he is worthy of honor and praise; |
Idheva naṁ pasaṁsanti, |
They praise him here, |
pecca sagge pamodatī”ti. |
and after death he rejoices in heaven.” |
Aṭṭhamaṁ. |
Eighth. |
75 - AN5.75 Paṭhamayodhājīvasutta |
75 - AN5.75 First Discourse on a Warrior |
“Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ. |
“Bhikkhus, these five types of warriors are found existing in the world. |
Katame pañca? |
What five? |
Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a certain warrior, just on seeing the cloud of dust, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the first type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ; |
Furthermore, bhikkhus, a certain warrior endures the cloud of dust; |
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ. |
but just on seeing the top of the banner, he falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the second type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ; |
Furthermore, bhikkhus, a certain warrior endures the cloud of dust, endures the top of the banner; |
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ. |
but just on hearing the clamor, he falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the third type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ; |
Furthermore, bhikkhus, a certain warrior endures the cloud of dust, endures the top of the banner, endures the clamor; |
api ca kho sampahāre haññati byāpajjati. |
but he is struck and wounded in the clash. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fourth type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ. |
Furthermore, bhikkhus, a certain warrior endures the cloud of dust, endures the top of the banner, endures the clamor, endures the clash. |
So taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. |
Having conquered that battle, victorious in battle, he occupies that very battlefield. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fifth type of warrior found existing in the world. |
Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ. |
These, bhikkhus, are the five types of warriors found existing in the world. |
Evamevaṁ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu. |
In the same way, bhikkhus, these five types of persons comparable to warriors are found existing among the bhikkhus. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
Here, bhikkhus, a bhikkhu, just on seeing the cloud of dust, falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Kimassa rajaggasmiṁ? |
What is the cloud of dust for him? |
Idha, bhikkhave, bhikkhu suṇāti: |
Here, bhikkhus, a bhikkhu hears: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti. |
‘In such and such a village or town, there is a woman or a girl who is beautiful, good-looking, lovely, endowed with the highest beauty of complexion.’ |
So taṁ sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
Having heard that, he falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Idamassa rajaggasmiṁ. |
This is the cloud of dust for him. |
Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; |
Just as that warrior, bhikkhus, just on seeing the cloud of dust, falters, sinks down, does not hold firm, and is unable to enter the battle; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the first type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ; |
Furthermore, bhikkhus, a bhikkhu endures the cloud of dust; |
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
but just on seeing the top of the banner, he falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Kimassa dhajaggasmiṁ? |
What is the top of the banner for him? |
Idha, bhikkhave, bhikkhu na heva kho suṇāti: |
Here, bhikkhus, he does not indeed hear: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti; |
‘In such and such a village or town, there is a woman or a girl who is beautiful, good-looking, lovely, endowed with the highest beauty of complexion’; |
api ca kho sāmaṁ passati itthiṁ vā kumāriṁ vā abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ. |
but he himself sees a woman or a girl who is beautiful, good-looking, lovely, endowed with the highest beauty of complexion. |
So taṁ disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
Having seen her, he falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Idamassa dhajaggasmiṁ. |
This is the top of the banner for him. |
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ; |
Just as that warrior, bhikkhus, endures the cloud of dust; |
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; |
but just on seeing the top of the banner, falters, sinks down, does not hold firm, and is unable to enter the battle; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the second type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ; |
Furthermore, bhikkhus, a bhikkhu endures the cloud of dust, endures the top of the banner; |
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
but just on hearing the clamor, he falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Kimassa ussāraṇāya? |
What is the clamor for him? |
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti. |
Here, bhikkhus, a woman approaches a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty hut, and she teases him, flirts with him, jests with him, and plays with him. |
So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
Being teased, flirted with, jested with, and played with by the woman, he falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Idamassa ussāraṇāya. |
This is the clamor for him. |
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ; |
Just as that warrior, bhikkhus, endures the cloud of dust, endures the top of the banner; |
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; |
but just on hearing the clamor, falters, sinks down, does not hold firm, and is unable to enter the battle; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the third type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ; |
Furthermore, bhikkhus, a bhikkhu endures the cloud of dust, endures the top of the banner, endures the clamor; |
api ca kho sampahāre haññati byāpajjati. |
but he is struck and wounded in the clash. |
Kimassa sampahārasmiṁ? |
What is the clash for him? |
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. |
Here, bhikkhus, a woman approaches a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty hut, and she sits down close to him, lies down close to him, and lies on top of him. |
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati. |
Being sat close to, lain close to, and lain on top of by the woman, without renouncing the training, without declaring his weakness, he engages in sexual intercourse. |
Idamassa sampahārasmiṁ. |
This is the clash for him. |
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati; |
Just as that warrior, bhikkhus, endures the cloud of dust, endures the top of the banner, endures the clamor, but is struck and wounded in the clash; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the fourth type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. |
Furthermore, bhikkhus, a bhikkhu endures the cloud of dust, endures the top of the banner, endures the clamor, endures the clash; having conquered that battle, victorious in battle, he occupies that very battlefield. |
Kimassa saṅgāmavijayasmiṁ? |
What is the victory in battle for him? |
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. |
Here, bhikkhus, a woman approaches a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty hut, and she sits down close to him, lies down close to him, and lies on top of him. |
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṁ pakkamati. |
Being sat close to, lain close to, and lain on top of by the woman, he disengages himself, frees himself, and goes wherever he pleases. |
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
He resorts to a secluded dwelling: the forest, the root of a tree, a mountain, a ravine, a mountain cave, a cemetery, a forest grove, the open air, a heap of straw. |
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Having gone to the forest, or to the root of a tree, or to an empty hut, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; |
Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness; |
byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti; |
having abandoned ill will and hatred, he dwells with a mind of no ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred; |
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; |
having abandoned sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor; |
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; |
having abandoned restlessness and remorse, he dwells unagitated, with a mind inwardly pacified; he purifies his mind from restlessness and remorse; |
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
having abandoned doubt, he dwells having crossed over doubt, without perplexity about wholesome states; he purifies his mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
Having abandoned these five hindrances, the defilements of the mind that weaken wisdom, |
vivicceva kāmehi …pe… |
quite secluded from sensual pleasures… |
catutthaṁ jhānaṁ upasampajja viharati. |
he enters and abides in the fourth jhana. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, |
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering.’ |
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘These are the taints’; he understands as it really is: ‘This is the origin of the taints’; he understands as it really is: ‘This is the cessation of the taints’; he understands as it really is: ‘This is the way leading to the cessation of the taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, |
Knowing thus, seeing thus, his mind is liberated from the taint of sensuality, his mind is liberated from the taint of existence, his mind is liberated from the taint of ignorance. |
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Idamassa saṅgāmavijayasmiṁ. |
This is the victory in battle for him. |
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; |
Just as that warrior, bhikkhus, endures the cloud of dust, endures the top of the banner, endures the clamor, endures the clash, and having conquered that battle, victorious in battle, he occupies that very battlefield; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the fifth type of person comparable to a warrior found existing among the bhikkhus. |
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsū”ti. |
These, bhikkhus, are the five types of persons comparable to warriors found existing among the bhikkhus.” |
Pañcamaṁ. |
Fifth. |
76 - AN5.76 Dutiyayodhājīvasutta |
76 - AN5.76 Second Discourse on a Warrior |
“Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ. |
“Bhikkhus, these five types of warriors are found existing in the world. |
Katame pañca? |
What five? |
Idha, bhikkhave, ekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. |
Here, bhikkhus, a certain warrior, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle. |
So tasmiṁ saṅgāme ussahati vāyamati. |
In that battle he strives and exerts himself. |
Tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti. |
While he is striving and exerting himself, his opponents strike him down and finish him off. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the first type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. |
Furthermore, bhikkhus, a certain warrior, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle. |
So tasmiṁ saṅgāme ussahati vāyamati. |
In that battle he strives and exerts himself. |
Tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; |
While he is striving and exerting himself, his opponents wound him, and they carry him away; |
apanetvā ñātakānaṁ nenti. |
they take him to his relatives. |
So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṁ karoti. |
While being carried by his relatives, before he reaches his relatives, he dies on the way. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the second type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. |
Furthermore, bhikkhus, a certain warrior, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle. |
So tasmiṁ saṅgāme ussahati vāyamati. |
In that battle he strives and exerts himself. |
Tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; |
While he is striving and exerting himself, his opponents wound him, and they carry him away; |
apanetvā ñātakānaṁ nenti. |
they take him to his relatives. |
Tamenaṁ ñātakā upaṭṭhahanti paricaranti. |
His relatives attend to him and nurse him. |
So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti. |
While being attended to and nursed by his relatives, he dies from that very affliction. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the third type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. |
Furthermore, bhikkhus, a certain warrior, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle. |
So tasmiṁ saṅgāme ussahati vāyamati. |
In that battle he strives and exerts himself. |
Tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; |
While he is striving and exerting himself, his opponents wound him, and they carry him away; |
apanetvā ñātakānaṁ nenti. |
they take him to his relatives. |
Tamenaṁ ñātakā upaṭṭhahanti paricaranti. |
His relatives attend to him and nurse him. |
So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā. |
While being attended to and nursed by his relatives, he recovers from that affliction. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fourth type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. |
Furthermore, bhikkhus, a certain warrior, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle. |
So taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. |
Having conquered that battle, victorious in battle, he occupies that very battlefield. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fifth type of warrior found existing in the world. |
Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ. |
These, bhikkhus, are the five types of warriors found existing in the world. |
Evamevaṁ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu. |
In the same way, bhikkhus, these five types of persons comparable to warriors are found existing among the bhikkhus. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Here, bhikkhus, a bhikkhu dwells depending on a certain village or town. |
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
In the morning, he dresses, and taking his bowl and robe, enters that same village or town for alms, with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained. |
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
There he sees a woman improperly dressed or improperly clad. |
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Upon seeing that woman improperly dressed or improperly clad, lust assails his mind. |
So rāgānuddhaṁsitena cittena sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati. |
With his mind assailed by lust, without renouncing the training, without declaring his weakness, he engages in sexual intercourse. |
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Just as that warrior, bhikkhus, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle, in that battle he strives and exerts himself, and while he is striving and exerting himself, his opponents strike him down and finish him off; I say, bhikkhus, that this person is comparable to him. Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the first type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Furthermore, bhikkhus, a bhikkhu dwells depending on a certain village or town. |
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
In the morning, he dresses, and taking his bowl and robe, enters that same village or town for alms, with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained. |
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
There he sees a woman improperly dressed or improperly clad. |
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Upon seeing that woman improperly dressed or improperly clad, lust assails his mind. |
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. |
With his mind assailed by lust, he is tormented in body and tormented in mind. |
Tassa evaṁ hoti: |
It occurs to him: |
‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ— |
‘Why don’t I go to the monastery and inform the bhikkhus— |
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; |
“I am overcome by lust, friends, possessed by lust, I am unable to continue the holy life; |
sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
having declared my weakness in the training, I will renounce the training and return to the lower life.”’ |
So ārāmaṁ gacchanto appatvāva ārāmaṁ antarāmagge sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
As he is going to the monastery, before he reaches the monastery, on the way he declares his weakness in the training, renounces the training, and returns to the lower life. |
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Just as that warrior, bhikkhus, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle, in that battle he strives and exerts himself, and while he is striving and exerting himself, his opponents wound him, and they carry him away; they take him to his relatives. While being carried by his relatives, before he reaches his relatives, he dies on the way; I say, bhikkhus, that this person is comparable to him. Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the second type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Furthermore, bhikkhus, a bhikkhu dwells depending on a certain village or town. |
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
In the morning, he dresses, and taking his bowl and robe, enters that same village or town for alms, with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained. |
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
There he sees a woman improperly dressed or improperly clad. |
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Upon seeing that woman improperly dressed or improperly clad, lust assails his mind. |
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. |
With his mind assailed by lust, he is tormented in body and tormented in mind. |
Tassa evaṁ hoti: |
It occurs to him: |
‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ— |
‘Why don’t I go to the monastery and inform the bhikkhus— |
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; |
“I am overcome by lust, friends, possessed by lust, I am unable to continue the holy life; |
sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
having declared my weakness in the training, I will renounce the training and return to the lower life.”’ |
So ārāmaṁ gantvā bhikkhūnaṁ āroceti: |
He goes to the monastery and informs the bhikkhus: |
‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; |
‘I am overcome by lust, friends, possessed by lust, I am unable to continue the holy life; |
sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
having declared my weakness in the training, I will renounce the training and return to the lower life.’ |
Tamenaṁ sabrahmacārī ovadanti anusāsanti: |
His companions in the holy life advise and instruct him: |
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
‘Sensual pleasures, friend, have been declared by the Blessed One to be of little satisfaction, of much suffering, of much despair, the danger in them is greater. |
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a skeleton, of much suffering, of much despair, the danger in them is greater. |
Maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a piece of meat, of much suffering, of much despair, the danger in them is greater. |
Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a grass torch, of much suffering, of much despair, the danger in them is greater. |
Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a pit of hot coals, of much suffering, of much despair, the danger in them is greater. |
Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a dream, of much suffering, of much despair, the danger in them is greater. |
Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like borrowed goods, of much suffering, of much despair, the danger in them is greater. |
Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like the fruit of a tree, of much suffering, of much despair, the danger in them is greater. |
Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a slaughterhouse, of much suffering, of much despair, the danger in them is greater. |
Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a sword and stake, of much suffering, of much despair, the danger in them is greater. |
Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a snake’s head, of much suffering, of much despair, the danger in them is greater. |
Abhiramatāyasmā brahmacariye; |
Delight, friend, in the holy life; |
māyasmā sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattī’ti. |
do not, friend, declare your weakness in the training, renounce the training, and return to the lower life.’ |
So sabrahmacārīhi evaṁ ovadiyamāno evaṁ anusāsiyamāno evamāha: |
Being thus advised and instructed by his companions in the holy life, he says this: |
‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo; |
‘Even though, friends, sensual pleasures have been declared by the Blessed One to be of little satisfaction, of much suffering, of much despair, the danger in them is greater; |
atha kho nevāhaṁ sakkomi brahmacariyaṁ sandhāretuṁ, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
nevertheless, I am unable to continue the holy life. Having declared my weakness in the training, I will renounce the training and return to the lower life.’ |
So sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
He declares his weakness in the training, renounces the training, and returns to the lower life. |
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Just as that warrior, bhikkhus, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle, in that battle he strives and exerts himself, and while he is striving and exerting himself, his opponents wound him, and they carry him away; they take him to his relatives, and his relatives attend to him and nurse him. While being attended to and nursed by his relatives, he dies from that very affliction; I say, bhikkhus, that this person is comparable to him. Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the third type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Furthermore, bhikkhus, a bhikkhu dwells depending on a certain village or town. |
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
In the morning, he dresses, and taking his bowl and robe, enters that same village or town for alms, with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained. |
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
There he sees a woman improperly dressed or improperly clad. |
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Upon seeing that woman improperly dressed or improperly clad, lust assails his mind. |
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. |
With his mind assailed by lust, he is tormented in body and tormented in mind. |
Tassa evaṁ hoti: |
It occurs to him: |
‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ— |
‘Why don’t I go to the monastery and inform the bhikkhus— |
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; |
“I am overcome by lust, friends, possessed by lust, I am unable to continue the holy life; |
sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
having declared my weakness in the training, I will renounce the training and return to the lower life.”’ |
So ārāmaṁ gantvā bhikkhūnaṁ āroceti: |
He goes to the monastery and informs the bhikkhus: |
‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; |
‘I am overcome by lust, friends, possessed by lust, I am unable to continue the holy life; |
sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
having declared my weakness in the training, I will renounce the training and return to the lower life.’ |
Tamenaṁ sabrahmacārī ovadanti anusāsanti: |
His companions in the holy life advise and instruct him: |
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
‘Sensual pleasures, friend, have been declared by the Blessed One to be of little satisfaction, of much suffering, of much despair, the danger in them is greater. |
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a skeleton, of much suffering, of much despair, the danger in them is greater. |
Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a piece of meat… like a grass torch… like a pit of hot coals… like a dream… like borrowed goods… like the fruit of a tree… like a slaughterhouse… like a sword and stake… Sensual pleasures have been declared by the Blessed One to be like a snake’s head, of much suffering, of much despair, the danger in them is greater. |
Abhiramatāyasmā brahmacariye; |
Delight, friend, in the holy life; |
māyasmā sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattī’ti. |
do not, friend, declare your weakness in the training, renounce the training, and return to the lower life.’ |
So sabrahmacārīhi evaṁ ovadiyamāno evaṁ anusāsiyamāno evamāha: |
Being thus advised and instructed by his companions in the holy life, he says this: |
‘ussahissāmi, āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso. |
‘I will endeavor, friends, I will strive, friends, I will delight, friends. |
Na dānāhaṁ, āvuso, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
Now, friends, I will not declare my weakness in the training, renounce the training, and return to the lower life.’ |
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that warrior, bhikkhus, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle, in that battle he strives and exerts himself, and while he is striving and exerting himself, his opponents wound him, and they carry him away; they take him to his relatives, and his relatives attend to him and nurse him. While being attended to and nursed by his relatives, he recovers from that affliction; I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the fourth type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Furthermore, bhikkhus, a bhikkhu dwells depending on a certain village or town. |
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṁvutehi indriyehi. |
In the morning, he dresses, and taking his bowl and robe, enters that same village or town for alms with his body guarded, with his speech guarded, with his mind guarded, with mindfulness established, with his faculties restrained. |
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Seeing a form with the eye, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint; he guards the eye faculty; he undertakes the restraint of the eye faculty. |
Sotena saddaṁ sutvā … |
Hearing a sound with the ear… |
ghānena gandhaṁ ghāyitvā … |
Smelling an odor with the nose… |
jivhāya rasaṁ sāyitvā … |
Tasting a taste with the tongue… |
kāyena phoṭṭhabbaṁ phusitvā … |
Touching a tangible with the body… |
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Knowing a mental object with the mind, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint; he guards the mind faculty; he undertakes the restraint of the mind faculty. |
So pacchābhattaṁ piṇḍapātapaṭikkanto |
After the meal, returning from his alms-round, |
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
he resorts to a secluded dwelling: the forest, the root of a tree, a mountain, a ravine, a mountain cave, a cemetery, a forest grove, the open air, a heap of straw. |
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Having gone to the forest, or to the root of a tree, or to an empty hut, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. |
So abhijjhaṁ loke pahāya …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
Having abandoned covetousness for the world… he purifies his mind from the five hindrances, the defilements of the mind that weaken wisdom. |
vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Quite secluded from sensual pleasures… he enters and abides in the fourth jhana. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… |
He understands as it really is: ‘This is suffering’… |
nāparaṁ itthattāyāti pajānāti. |
…he understands: ‘there is no more for this state of being.’ |
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that warrior, bhikkhus, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle, and having conquered that battle, victorious in battle, he occupies that very battlefield; I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the fifth type of person comparable to a warrior found existing among the bhikkhus. |
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsū”ti. |
These, bhikkhus, are the five types of persons comparable to warriors found existing among the bhikkhus.” |
Chaṭṭhaṁ. |
Sixth. |
78 - AN5.78 Dutiyaanāgatabhayasutta |
78 - AN5.78 Second Discourse on Future Dangers |
“Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
“Bhikkhus, it is enough for a bhikkhu who sees these five future dangers to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Katamāni pañca? |
What five? |
Idha, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Here, bhikkhus, a bhikkhu reflects thus: |
‘ahaṁ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. |
‘I am now young, a youth, with black hair, endowed with the blessing of youth, in the prime of life. |
Hoti kho pana so samayo yaṁ imaṁ kāyaṁ jarā phusati. |
But there comes a time when old age touches this body. |
Jiṇṇena kho pana jarāya abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. |
When one is old, overcome by old age, it is not easy to pay attention to the Buddhas’ teaching, it is not easy to resort to remote forest and wilderness dwellings. |
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; |
Before that state, unwelcome, undesired, disagreeable, comes upon me; |
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato jiṇṇakopi phāsuṁ viharissāmī’ti. |
come, let me quickly arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized, so that, endowed with that state, even when old I will dwell at ease.’ |
Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
This, bhikkhus, is the first future danger, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Furthermore, bhikkhus, a bhikkhu reflects thus: |
‘ahaṁ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. |
‘I am now free from illness, free from affliction, endowed with good digestion that is not too cold and not too hot, but moderate and suitable for striving. |
Hoti kho pana so samayo yaṁ imaṁ kāyaṁ byādhi phusati. |
But there comes a time when sickness touches this body. |
Byādhitena kho pana byādhinā abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. |
When one is sick, overcome by sickness, it is not easy to pay attention to the Buddhas’ teaching, it is not easy to resort to remote forest and wilderness dwellings. |
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; |
Before that state, unwelcome, undesired, disagreeable, comes upon me; |
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato byādhitopi phāsuṁ viharissāmī’ti. |
come, let me quickly arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized, so that, endowed with that state, even when sick I will dwell at ease.’ |
Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
This, bhikkhus, is the second future danger, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Furthermore, bhikkhus, a bhikkhu reflects thus: |
‘etarahi kho subhikkhaṁ susassaṁ sulabhapiṇḍaṁ, sukaraṁ uñchena paggahena yāpetuṁ. |
‘Now there is an abundance of food, a good harvest, almsfood is easily obtainable, it is easy to maintain oneself by gleaning and gathering. |
Hoti kho pana so samayo yaṁ dubbhikkhaṁ hoti dussassaṁ dullabhapiṇḍaṁ, na sukaraṁ uñchena paggahena yāpetuṁ. |
But there comes a time when there is a famine, a bad harvest, almsfood is difficult to obtain, it is not easy to maintain oneself by gleaning and gathering. |
Dubbhikkhe kho pana manussā yena subhikkhaṁ tena saṅkamanti. |
During a famine, people migrate to where there is plenty of food. |
Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. |
There, dwelling becomes social, dwelling becomes crowded. |
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. |
When dwelling is social, when dwelling is crowded, it is not easy to pay attention to the Buddhas’ teaching, it is not easy to resort to remote forest and wilderness dwellings. |
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; |
Before that state, unwelcome, undesired, disagreeable, comes upon me; |
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti. |
come, let me quickly arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized, so that, endowed with that state, even during a famine I will dwell at ease.’ |
Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
This, bhikkhus, is the third future danger, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Furthermore, bhikkhus, a bhikkhu reflects thus: |
‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. |
‘Now people dwell in harmony, rejoicing together, without disputes, like milk and water mixed, looking at one another with affectionate eyes. |
Hoti kho pana so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. |
But there comes a time when there is fear, a disturbance in the wilderness, the people of the countryside mount their carts and travel about. |
Bhaye kho pana sati manussā yena khemaṁ tena saṅkamanti. |
When there is fear, people migrate to where it is safe. |
Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. |
There, dwelling becomes social, dwelling becomes crowded. |
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. |
When dwelling is social, when dwelling is crowded, it is not easy to pay attention to the Buddhas’ teaching, it is not easy to resort to remote forest and wilderness dwellings. |
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; |
Before that state, unwelcome, undesired, disagreeable, comes upon me; |
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhayepi phāsuṁ viharissāmī’ti. |
come, let me quickly arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized, so that, endowed with that state, even in a time of fear I will dwell at ease.’ |
Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
This, bhikkhus, is the fourth future danger, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Furthermore, bhikkhus, a bhikkhu reflects thus: |
‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. |
‘Now the Saṅgha is in harmony, rejoicing together, without disputes, with a single recitation, dwelling at ease. |
Hoti kho pana so samayo yaṁ saṅgho bhijjati. |
But there comes a time when the Saṅgha splits. |
Saṅghe kho pana bhinne na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. |
When the Saṅgha is split, it is not easy to pay attention to the Buddhas’ teaching, it is not easy to resort to remote forest and wilderness dwellings. |
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; |
Before that state, unwelcome, undesired, disagreeable, comes upon me; |
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhinnepi saṅghe phāsuṁ viharissāmī’ti. |
come, let me quickly arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized, so that, endowed with that state, even when the Saṅgha is split I will dwell at ease.’ |
Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
This, bhikkhus, is the fifth future danger, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti. |
These, bhikkhus, are the five future dangers, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized.” |
Aṭṭhamaṁ. |
Eighth. |
79 - AN5.79 Tatiyaanāgatabhayasutta |
79 - AN5.79 Third Discourse on Future Dangers |
“Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. |
“Bhikkhus, these five future dangers, not arisen now, will arise in the future. |
Tāni vo paṭibujjhitabbāni; |
You should be aware of them; |
paṭibujjhitvā ca tesaṁ pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for their abandoning. |
Katamāni pañca? |
What five? |
Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
Bhikkhus, in the future there will be bhikkhus undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, will give ordination to others. |
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. |
They too will be unable to train them in higher virtuous behavior, higher mind, higher wisdom. |
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
They too will be undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, will give ordination to others. |
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. |
They too will be unable to train them in higher virtuous behavior, higher mind, higher wisdom. |
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
They too will be undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Iti kho, bhikkhave, dhammasandosā vinayasandoso; |
Thus, bhikkhus, from corruption of the Dhamma comes corruption of the Vinaya; |
vinayasandosā dhammasandoso. |
from corruption of the Vinaya comes corruption of the Dhamma. |
Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. |
This, bhikkhus, is the first future danger, not arisen now, which will arise in the future. |
Taṁ vo paṭibujjhitabbaṁ; |
You should be aware of it; |
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for its abandoning. |
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
Furthermore, bhikkhus, in the future there will be bhikkhus undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṁ nissayaṁ dassanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, will give dependence to others. |
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. |
They too will be unable to train them in higher virtuous behavior, higher mind, higher wisdom. |
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
They too will be undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṁ nissayaṁ dassanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, will give dependence to others. |
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. |
They too will be unable to train them in higher virtuous behavior, higher mind, higher wisdom. |
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
They too will be undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Iti kho, bhikkhave, dhammasandosā vinayasandoso; |
Thus, bhikkhus, from corruption of the Dhamma comes corruption of the Vinaya; |
vinayasandosā dhammasandoso. |
from corruption of the Vinaya comes corruption of the Dhamma. |
Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. |
This, bhikkhus, is the second future danger, not arisen now, which will arise in the future. |
Taṁ vo paṭibujjhitabbaṁ; |
You should be aware of it; |
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for its abandoning. |
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
Furthermore, bhikkhus, in the future there will be bhikkhus undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā abhidhammakathaṁ vedallakathaṁ kathentā kaṇhadhammaṁ okkamamānā na bujjhissanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, while giving talks on Abhidhamma and Vedalla, will enter upon dark dhammas without realizing it. |
Iti kho, bhikkhave, dhammasandosā vinayasandoso; |
Thus, bhikkhus, from corruption of the Dhamma comes corruption of the Vinaya; |
vinayasandosā dhammasandoso. |
from corruption of the Vinaya comes corruption of the Dhamma. |
Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. |
This, bhikkhus, is the third future danger, not arisen now, which will arise in the future. |
Taṁ vo paṭibujjhitabbaṁ; |
You should be aware of it; |
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for its abandoning. |
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
Furthermore, bhikkhus, in the future there will be bhikkhus undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṁ odahissanti, na aññā cittaṁ upaṭṭhapessanti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, when those discourses spoken by the Tathāgata—deep, deep in meaning, transcendent, connected with emptiness—are being recited, will not want to listen, will not lend an ear, will not apply their minds to understand, and will not think that those dhammas should be learned and mastered. |
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhapessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. |
But when those discourses that are poetic, the work of poets, with beautiful letters and beautiful phrases, external, spoken by disciples, are being recited, they will want to listen, will lend an ear, will apply their minds to understand, and will think that those dhammas should be learned and mastered. |
Iti kho, bhikkhave, dhammasandosā vinayasandoso; |
Thus, bhikkhus, from corruption of the Dhamma comes corruption of the Vinaya; |
vinayasandosā dhammasandoso. |
from corruption of the Vinaya comes corruption of the Dhamma. |
Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. |
This, bhikkhus, is the fourth future danger, not arisen now, which will arise in the future. |
Taṁ vo paṭibujjhitabbaṁ; |
You should be aware of it; |
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for its abandoning. |
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
Furthermore, bhikkhus, in the future there will be bhikkhus undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā therā bhikkhū bāhulikā bhavissanti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhissanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, the elder bhikkhus will be luxurious, lax, foremost in backsliding, shirking seclusion, and will not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjissati. |
Their succeeding generation will fall into that same pattern of behavior. |
Sāpi bhavissati bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhissati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too will be luxurious, lax, foremost in backsliding, shirking seclusion, and will not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Iti kho, bhikkhave, dhammasandosā vinayasandoso; |
Thus, bhikkhus, from corruption of the Dhamma comes corruption of the Vinaya; |
vinayasandosā dhammasandoso. |
from corruption of the Vinaya comes corruption of the Dhamma. |
Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. |
This, bhikkhus, is the fifth future danger, not arisen now, which will arise in the future. |
Taṁ vo paṭibujjhitabbaṁ; |
You should be aware of it; |
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for its abandoning. |
Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. |
These, bhikkhus, are the five future dangers, not arisen now, which will arise in the future. |
Tāni vo paṭibujjhitabbāni; |
You should be aware of them; |
paṭibujjhitvā ca tesaṁ pahānāya vāyamitabban”ti. |
and having become aware, you should strive for their abandoning.” |
Navamaṁ. |
Ninth. |
100 - AN5.100 Kakudhatherasutta |
100 - AN5.100 Discourse on Kakudha the Elder |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. |
On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. |
Tena kho pana samayena kakudho nāma koliyaputto āyasmato mahāmoggallānassa upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno. |
Now at that time, Kakudha, a Koliyan son, an attendant of the venerable Mahā Moggallāna, had recently passed away and had been reborn in a certain mind-made body. |
Tassa evarūpo attabhāvapaṭilābho hoti—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. |
His attainment of an individual existence was such that it was like two or three Magadhan village fields. |
So tena attabhāvapaṭilābhena neva attānaṁ no paraṁ byābādheti. |
With that attainment of an individual existence, he harmed neither himself nor others. |
Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kakudho devaputto āyasmantaṁ mahāmoggallānaṁ etadavoca: |
Then the devaputta Kakudha approached the venerable Mahā Moggallāna; having approached and paid homage to the venerable Mahā Moggallāna, he stood to one side. Standing to one side, the devaputta Kakudha said this to the venerable Mahā Moggallāna: |
“devadattassa, bhante, evarūpaṁ icchāgataṁ uppajji: |
“Venerable sir, such a wish arose in Devadatta: |
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti. |
‘I will lead the Saṅgha of bhikkhus.’ |
Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno”ti. |
And, venerable sir, with the arising of that thought, Devadatta declined from that psychic power.” |
Idamavoca kakudho devaputto. |
The devaputta Kakudha said this. |
Idaṁ vatvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. |
Having said this, and having paid homage to the venerable Mahā Moggallāna and circumambulated him, he vanished right there. |
Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca: |
Then the venerable Mahā Moggallāna approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Mahā Moggallāna said to the Blessed One: |
“Kakudho nāma, bhante, koliyaputto mamaṁ upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno hoti. |
“Venerable sir, Kakudha, a Koliyan son, my attendant, recently passed away and has been reborn in a certain mind-made body. |
Tassa evarūpo attabhāvapaṭilābho—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. |
His attainment of an individual existence is such that it is like two or three Magadhan village fields. |
So tena attabhāvapaṭilābhena neva attānaṁ no paraṁ byābādheti. |
With that attainment of an individual existence, he harms neither himself nor others. |
Atha kho, bhante, kakudho devaputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhante, kakudho devaputto maṁ etadavoca: |
Then, venerable sir, the devaputta Kakudha approached me; having approached and paid homage to me, he stood to one side. Standing to one side, venerable sir, the devaputta Kakudha said this to me: |
‘devadattassa, bhante, evarūpaṁ icchāgataṁ uppajji— |
‘Venerable sir, such a wish arose in Devadatta— |
ahaṁ bhikkhusaṅghaṁ pariharissāmīti. |
I will lead the Saṅgha of bhikkhus. |
Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno’ti. |
And, venerable sir, with the arising of that thought, Devadatta declined from that psychic power.’ |
Idamavoca, bhante, kakudho devaputto. |
The devaputta Kakudha said this, venerable sir. |
Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. |
Having said this, and having paid homage to me and circumambulated me, he vanished right there.” |
“Kiṁ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito: |
“But, Moggallāna, was the devaputta Kakudha known to you by encompassing his mind with your own mind, thus: |
‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti? |
‘Whatever the devaputta Kakudha says, all that is just so, not otherwise’?” |
“Cetasā ceto paricca vidito me, bhante, kakudho devaputto: |
“The devaputta Kakudha, venerable sir, was known to me by encompassing his mind with my own mind, thus: |
‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti. |
‘Whatever the devaputta Kakudha says, all that is just so, not otherwise.’” |
“Rakkhassetaṁ, moggallāna, vācaṁ. |
“Guard that speech, Moggallāna! |
Rakkhassetaṁ, moggallāna, vācaṁ. |
Guard that speech, Moggallāna! |
Idāni so moghapuriso attanāva attānaṁ pātukarissati. |
Now that foolish person will reveal himself by himself. |
Pañcime, moggallāna, satthāro santo saṁvijjamānā lokasmiṁ. |
Moggallāna, there are these five types of teachers found existing in the world. |
Katame pañca? |
What five? |
Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
Here, Moggallāna, a certain teacher, being of impure virtuous behavior, claims, ‘I am of pure virtuous behavior; my virtuous behavior is pure, pristine, unblemished.’ |
Tamenaṁ sāvakā evaṁ jānanti: |
His disciples know him thus: |
‘ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
‘This master, being of impure virtuous behavior, claims, “I am of pure virtuous behavior; my virtuous behavior is pure, pristine, unblemished.” |
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. |
If we were to inform the laity, it would not be agreeable to him. |
Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: |
And what is disagreeable to him, how could we treat him with that? |
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; |
He is, however, provided for with robes, almsfood, lodgings, and medicinal requisites for the sick; |
yaṁ tumo karissati tumova tena paññāyissatī’ti. |
whatever he will do, he himself will be known by that.’ |
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā sīlato rakkhanti; |
Such a teacher, Moggallāna, his disciples protect regarding virtuous behavior; |
evarūpo ca pana satthā sāvakehi sīlato rakkhaṁ paccāsīsati. |
and such a teacher expects protection from his disciples regarding virtuous behavior. |
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. |
Furthermore, Moggallāna, here a certain teacher, being of impure livelihood, claims, ‘I am of pure livelihood; my livelihood is pure, pristine, unblemished.’ |
Tamenaṁ sāvakā evaṁ jānanti: |
His disciples know him thus: |
‘ayaṁ kho bhavaṁ satthā aparisuddhājīvo samāno parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. |
‘This master, being of impure livelihood, claims, “I am of pure livelihood; my livelihood is pure, pristine, unblemished.” |
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. |
If we were to inform the laity, it would not be agreeable to him. |
Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: |
And what is disagreeable to him, how could we treat him with that? |
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; |
He is, however, provided for with robes, almsfood, lodgings, and medicinal requisites for the sick; |
yaṁ tumo karissati tumova tena paññāyissatī’ti. |
whatever he will do, he himself will be known by that.’ |
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ājīvato rakkhanti; |
Such a teacher, Moggallāna, his disciples protect regarding livelihood; |
evarūpo ca pana satthā sāvakehi ājīvato rakkhaṁ paccāsīsati. |
and such a teacher expects protection from his disciples regarding livelihood. |
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. |
Furthermore, Moggallāna, here a certain teacher, being of impure Dhamma teaching, claims, ‘I am of pure Dhamma teaching; my Dhamma teaching is pure, pristine, unblemished.’ |
Tamenaṁ sāvakā evaṁ jānanti: |
His disciples know him thus: |
‘ayaṁ kho bhavaṁ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. |
‘This master, being of impure Dhamma teaching, claims, “I am of pure Dhamma teaching; my Dhamma teaching is pure, pristine, unblemished.” |
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. |
If we were to inform the laity, it would not be agreeable to him. |
Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: |
And what is disagreeable to him, how could we treat him with that? |
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; |
He is, however, provided for with robes, almsfood, lodgings, and medicinal requisites for the sick; |
yaṁ tumo karissati tumova tena paññāyissatī’ti. |
whatever he will do, he himself will be known by that.’ |
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā dhammadesanato rakkhanti; |
Such a teacher, Moggallāna, his disciples protect regarding Dhamma teaching; |
evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṁ paccāsīsati. |
and such a teacher expects protection from his disciples regarding Dhamma teaching. |
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
Furthermore, Moggallāna, here a certain teacher, being of impure exposition, claims, ‘I am of pure exposition; my exposition is pure, pristine, unblemished.’ |
Tamenaṁ sāvakā evaṁ jānanti: |
His disciples know him thus: |
‘ayaṁ kho bhavaṁ satthā aparisuddhaveyyākaraṇo samāno parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
‘This master, being of impure exposition, claims, “I am of pure exposition; my exposition is pure, pristine, unblemished.” |
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. |
If we were to inform the laity, it would not be agreeable to him. |
Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: |
And what is disagreeable to him, how could we treat him with that? |
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; |
He is, however, provided for with robes, almsfood, lodgings, and medicinal requisites for the sick; |
yaṁ tumo karissati tumova tena paññāyissatī’ti. |
whatever he will do, he himself will be known by that.’ |
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā veyyākaraṇato rakkhanti; |
Such a teacher, Moggallāna, his disciples protect regarding exposition; |
evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṁ paccāsīsati. |
and such a teacher expects protection from his disciples regarding exposition. |
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
Furthermore, Moggallāna, here a certain teacher, being of impure knowledge and vision, claims, ‘I am of pure knowledge and vision; my knowledge and vision is pure, pristine, unblemished.’ |
Tamenaṁ sāvakā evaṁ jānanti: |
His disciples know him thus: |
‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
‘This master, being of impure knowledge and vision, claims, “I am of pure knowledge and vision; my knowledge and vision is pure, pristine, unblemished.” |
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. |
If we were to inform the laity, it would not be agreeable to him. |
Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: |
And what is disagreeable to him, how could we treat him with that? |
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; |
He is, however, provided for with robes, almsfood, lodgings, and medicinal requisites for the sick; |
yaṁ tumo karissati tumova tena paññāyissatī’ti. |
whatever he will do, he himself will be known by that.’ |
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ñāṇadassanato rakkhanti; |
Such a teacher, Moggallāna, his disciples protect regarding knowledge and vision; |
evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṁ paccāsīsati. |
and such a teacher expects protection from his disciples regarding knowledge and vision. |
Ime kho, moggallāna, pañca satthāro santo saṁvijjamānā lokasmiṁ. |
These, Moggallāna, are the five types of teachers found existing in the world. |
Ahaṁ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
But I, Moggallāna, being of pure virtuous behavior, claim, ‘I am of pure virtuous behavior; my virtuous behavior is pure, pristine, unblemished.’ |
Na ca maṁ sāvakā sīlato rakkhanti, na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. |
And my disciples do not protect me regarding virtuous behavior, nor do I expect protection from my disciples regarding virtuous behavior. |
Parisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāmi ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. |
Being of pure livelihood, I claim, ‘I am of pure livelihood; my livelihood is pure, pristine, unblemished.’ |
Na ca maṁ sāvakā ājīvato rakkhanti, na cāhaṁ sāvakehi ājīvato rakkhaṁ paccāsīsāmi. |
And my disciples do not protect me regarding livelihood, nor do I expect protection from my disciples regarding livelihood. |
Parisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāmi ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. |
Being of pure Dhamma teaching, I claim, ‘I am of pure Dhamma teaching; my Dhamma teaching is pure, pristine, unblemished.’ |
Na ca maṁ sāvakā dhammadesanato rakkhanti, na cāhaṁ sāvakehi dhammadesanato rakkhaṁ paccāsīsāmi. |
And my disciples do not protect me regarding Dhamma teaching, nor do I expect protection from my disciples regarding Dhamma teaching. |
Parisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāmi ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
Being of pure exposition, I claim, ‘I am of pure exposition; my exposition is pure, pristine, unblemished.’ |
Na ca maṁ sāvakā veyyākaraṇato rakkhanti, na cāhaṁ sāvakehi veyyākaraṇato rakkhaṁ paccāsīsāmi. |
And my disciples do not protect me regarding exposition, nor do I expect protection from my disciples regarding exposition. |
Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
Being of pure knowledge and vision, I claim, ‘I am of pure knowledge and vision; my knowledge and vision is pure, pristine, unblemished.’ |
Na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti. |
And my disciples do not protect me regarding knowledge and vision, nor do I expect protection from my disciples regarding knowledge and vision.” |
Dasamaṁ. |
Tenth. |
Kakudhavaggo pañcamo. |
The Kakudha Chapter, the fifth. |
Tassuddānaṁ |
The summary: |
Dve sampadā byākaraṇaṁ, |
Two on Accomplishments, Declaration, |
phāsu akuppapañcamaṁ; |
Comfortable, with Imperturbable as fifth; |
Sutaṁ kathā āraññako, |
Heard, Talk, Forest Dweller, |
sīho ca kakudho dasāti. |
Lion, and Kakudha make ten. |
Dutiyo paṇṇāsako samatto. |
The Second Fifty is completed. |
103 - AN5.103 Mahācorasutta |
103 - AN5.103 Discourse on a Great Robber |
“Pañcahi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati. |
“Bhikkhus, a great robber possessed of five factors breaks into houses, plunders, commits solitary robbery, and stands on the highway. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca. |
Here, bhikkhus, a great robber relies on uneven terrain, relies on dense thickets, relies on powerful people, is a spender of wealth, and is a lone operator. |
Kathañca, bhikkhave, mahācoro visamanissito hoti? |
And how, bhikkhus, does a great robber rely on uneven terrain? |
Idha, bhikkhave, mahācoro nadīviduggaṁ vā nissito hoti pabbatavisamaṁ vā. |
Here, bhikkhus, a great robber relies on a river gorge or rugged mountains. |
Evaṁ kho, bhikkhave, mahācoro visamanissito hoti. |
Thus, bhikkhus, a great robber relies on uneven terrain. |
Kathañca, bhikkhave, mahācoro gahananissito hoti? |
And how, bhikkhus, does a great robber rely on dense thickets? |
Idha, bhikkhave, mahācoro tiṇagahanaṁ vā nissito hoti rukkhagahanaṁ vā rodhaṁ vā mahāvanasaṇḍaṁ vā. |
Here, bhikkhus, a great robber relies on a dense growth of grass, or a dense growth of trees, or an impenetrable place, or a large forest grove. |
Evaṁ kho, bhikkhave, mahācoro gahananissito hoti. |
Thus, bhikkhus, a great robber relies on dense thickets. |
Kathañca, bhikkhave, mahācoro balavanissito hoti? |
And how, bhikkhus, does a great robber rely on powerful people? |
Idha, bhikkhave, mahācoro rājānaṁ vā rājamahāmattānaṁ vā nissito hoti. |
Here, bhikkhus, a great robber relies on kings or royal ministers. |
Tassa evaṁ hoti: |
It occurs to him: |
‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. |
‘If anyone says anything to me, these kings or royal ministers will speak on my behalf to clear me.’ |
Sace naṁ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti. |
If anyone says anything to him, those kings or royal ministers speak on his behalf to clear him. |
Evaṁ kho, bhikkhave, mahācoro balavanissito hoti. |
Thus, bhikkhus, a great robber relies on powerful people. |
Kathañca, bhikkhave, mahācoro bhogacāgī hoti? |
And how, bhikkhus, is a great robber a spender of wealth? |
Idha, bhikkhave, mahācoro aḍḍho hoti mahaddhano mahābhogo. |
Here, bhikkhus, a great robber is wealthy, of great wealth, of great possessions. |
Tassa evaṁ hoti: |
It occurs to him: |
‘sace maṁ koci kiñci vakkhati, ito bhogena paṭisantharissāmī’ti. |
‘If anyone says anything to me, I will appease him with this wealth.’ |
Sace naṁ koci kiñci āha, tato bhogena paṭisantharati. |
If anyone says anything to him, he appeases him with that wealth. |
Evaṁ kho, bhikkhave, mahācoro bhogacāgī hoti. |
Thus, bhikkhus, a great robber is a spender of wealth. |
Kathañca, bhikkhave, mahācoro ekacārī hoti? |
And how, bhikkhus, is a great robber a lone operator? |
Idha, bhikkhave, mahācoro ekakova gahaṇāni kattā hoti. |
Here, bhikkhus, a great robber carries out his takings all by himself. |
Taṁ kissa hetu? |
For what reason? |
‘Mā me guyhamantā bahiddhā sambhedaṁ agamaṁsū’ti. |
‘May my secret plans not be betrayed to outsiders.’ |
Evaṁ kho, bhikkhave, mahācoro ekacārī hoti. |
Thus, bhikkhus, a great robber is a lone operator. |
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato mahācoro sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthepi tiṭṭhati. |
Possessed of these five factors, bhikkhus, a great robber breaks into houses, plunders, commits solitary robbery, and stands on the highway. |
Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati. |
In the same way, bhikkhus, an evil bhikkhu possessed of five qualities carries himself in a ruined and spoiled manner, is blameworthy and reprehensible to the wise, and generates much demerit. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca. |
Here, bhikkhus, an evil bhikkhu relies on unevenness, relies on density, relies on powerful people, is a spender of wealth, and is a lone operator. |
Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti? |
And how, bhikkhus, does an evil bhikkhu rely on unevenness? |
Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti. |
Here, bhikkhus, an evil bhikkhu is endowed with uneven bodily conduct, endowed with uneven verbal conduct, endowed with uneven mental conduct. |
Evaṁ kho, bhikkhave, pāpabhikkhu visamanissito hoti. |
Thus, bhikkhus, an evil bhikkhu relies on unevenness. |
Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti? |
And how, bhikkhus, does an evil bhikkhu rely on density? |
Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato. |
Here, bhikkhus, an evil bhikkhu is of wrong view, endowed with an extremist view. |
Evaṁ kho, bhikkhave, pāpabhikkhu gahananissito hoti. |
Thus, bhikkhus, an evil bhikkhu relies on density. |
Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti? |
And how, bhikkhus, does an evil bhikkhu rely on powerful people? |
Idha, bhikkhave, pāpabhikkhu rājānaṁ vā rājamahāmattānaṁ vā nissito hoti. |
Here, bhikkhus, an evil bhikkhu relies on kings or royal ministers. |
Tassa evaṁ hoti: |
It occurs to him: |
‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. |
‘If anyone says anything to me, these kings or royal ministers will speak on my behalf to clear me.’ |
Sace naṁ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti. |
If anyone says anything to him, those kings or royal ministers speak on his behalf to clear him. |
Evaṁ kho, bhikkhave, pāpabhikkhu balavanissito hoti. |
Thus, bhikkhus, an evil bhikkhu relies on powerful people. |
Kathañca, bhikkhave, pāpabhikkhu bhogacāgī hoti? |
And how, bhikkhus, is an evil bhikkhu a spender of wealth? |
Idha, bhikkhave, pāpabhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. |
Here, bhikkhus, an evil bhikkhu is a recipient of robes, almsfood, lodgings, and medicinal requisites for the sick. |
Tassa evaṁ hoti: |
It occurs to him: |
‘sace maṁ koci kiñci vakkhati, ito lābhena paṭisantharissāmī’ti. |
‘If anyone says anything to me, I will appease him with this gain.’ |
Sace naṁ koci kiñci āha, tato lābhena paṭisantharati. |
If anyone says anything to him, he appeases him with that gain. |
Evaṁ kho, bhikkhave, pāpabhikkhu bhogacāgī hoti. |
Thus, bhikkhus, an evil bhikkhu is a spender of wealth. |
Kathañca, bhikkhave, pāpabhikkhu ekacārī hoti? |
And how, bhikkhus, is an evil bhikkhu a lone operator? |
Idha, bhikkhave, pāpabhikkhu ekakova paccantimesu janapadesu nivāsaṁ kappeti. |
Here, bhikkhus, an evil bhikkhu sets up his dwelling all by himself in remote border regions. |
So tattha kulāni upasaṅkamanto lābhaṁ labhati. |
There, approaching families, he obtains gain. |
Evaṁ kho, bhikkhave, pāpabhikkhu ekacārī hoti. |
Thus, bhikkhus, an evil bhikkhu is a lone operator. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavatī”ti. |
Possessed of these five qualities, bhikkhus, an evil bhikkhu carries himself in a ruined and spoiled manner, is blameworthy and reprehensible to the wise, and generates much demerit.” |
Tatiyaṁ. |
Third. |
139 - AN5.139 Akkhamasutta |
139 - AN5.139 Discourse on Intolerance |
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo, na rañño aṅgaṁtveva saṅkhaṁ gacchati. |
“Bhikkhus, a king’s elephant possessed of five factors is not fit for a king, not worthy of a king, and is not reckoned as an asset of the king. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṁ, akkhamo saddānaṁ, akkhamo gandhānaṁ, akkhamo rasānaṁ, akkhamo phoṭṭhabbānaṁ. |
Here, bhikkhus, a king’s elephant is intolerant of forms, intolerant of sounds, intolerant of smells, intolerant of tastes, intolerant of tangibles. |
Kathañca, bhikkhave, rañño nāgo akkhamo hoti rūpānaṁ? |
And how, bhikkhus, is a king’s elephant intolerant of forms? |
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṁ vā disvā assakāyaṁ vā disvā rathakāyaṁ vā disvā pattikāyaṁ vā disvā saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and seen an elephant formation, or a cavalry formation, or a chariot formation, or an infantry formation, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti rūpānaṁ. |
Thus, bhikkhus, a king’s elephant is intolerant of forms. |
Kathañca, bhikkhave, rañño nāgo akkhamo hoti saddānaṁ? |
And how, bhikkhus, is a king’s elephant intolerant of sounds? |
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṁ vā sutvā assasaddaṁ vā sutvā rathasaddaṁ vā sutvā pattisaddaṁ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṁ vā sutvā saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and heard the sound of elephants, or the sound of horses, or the sound of chariots, or the sound of infantry, or the sound of drums, kettle-drums, conches, and cymbals, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti saddānaṁ. |
Thus, bhikkhus, a king’s elephant is intolerant of sounds. |
Kathañca, bhikkhave, rañño nāgo akkhamo hoti gandhānaṁ? |
And how, bhikkhus, is a king’s elephant intolerant of smells? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṁ muttakarīsassa gandhaṁ ghāyitvā saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and smelled the scent of the urine and dung of those well-bred royal elephants accustomed to battle, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti gandhānaṁ. |
Thus, bhikkhus, a king’s elephant is intolerant of smells. |
Kathañca, bhikkhave, rañño nāgo akkhamo hoti rasānaṁ? |
And how, bhikkhus, is a king’s elephant intolerant of tastes (i.e., rations)? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and being deprived of one portion of fodder and water, or two, or three, or four, or five portions of fodder and water, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti rasānaṁ. |
Thus, bhikkhus, a king’s elephant is intolerant of tastes. |
Kathañca, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṁ? |
And how, bhikkhus, is a king’s elephant intolerant of tangibles? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and being pierced by one arrow-shot, or by two, or three, or four, or five arrow-shots, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṁ. |
Thus, bhikkhus, a king’s elephant is intolerant of tangibles. |
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo na rañño aṅgaṁtveva saṅkhaṁ gacchati. |
Possessed of these five factors, bhikkhus, a king’s elephant is not fit for a king, not worthy of a king, and is not reckoned as an asset of the king. |
Evamevaṁ kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṁ puññakkhettaṁ lokassa. |
In the same way, bhikkhus, a bhikkhu possessed of five qualities is not worthy of gifts, not worthy of hospitality, not worthy of offerings, not worthy of reverential salutation, not an unsurpassed field of merit for the world. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ, akkhamo saddānaṁ, akkhamo gandhānaṁ, akkhamo rasānaṁ, akkhamo phoṭṭhabbānaṁ. |
Here, bhikkhus, a bhikkhu is intolerant of forms, intolerant of sounds, intolerant of smells, intolerant of tastes, intolerant of tangibles. |
Kathañca, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ? |
And how, bhikkhus, is a bhikkhu intolerant of forms? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā rajanīye rūpe sārajjati, na sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, seeing a form with the eye, lusts after an enticing form, and is unable to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ. |
Thus, bhikkhus, a bhikkhu is intolerant of forms. |
Kathañca, bhikkhave, bhikkhu akkhamo hoti saddānaṁ? |
And how, bhikkhus, is a bhikkhu intolerant of sounds? |
Idha, bhikkhave, bhikkhu sotena saddaṁ sutvā rajanīye sadde sārajjati, na sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, hearing a sound with the ear, lusts after an enticing sound, and is unable to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti saddānaṁ. |
Thus, bhikkhus, a bhikkhu is intolerant of sounds. |
Kathañca, bhikkhave, bhikkhu akkhamo hoti gandhānaṁ? |
And how, bhikkhus, is a bhikkhu intolerant of smells? |
Idha, bhikkhave, bhikkhu ghānena gandhaṁ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, smelling an odor with the nose, lusts after an enticing smell, and is unable to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti gandhānaṁ. |
Thus, bhikkhus, a bhikkhu is intolerant of smells. |
Kathañca, bhikkhave, bhikkhu akkhamo hoti rasānaṁ? |
And how, bhikkhus, is a bhikkhu intolerant of tastes? |
Idha, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, tasting a flavor with the tongue, lusts after an enticing taste, and is unable to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti rasānaṁ. |
Thus, bhikkhus, a bhikkhu is intolerant of tastes. |
Kathañca, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṁ? |
And how, bhikkhus, is a bhikkhu intolerant of tangibles? |
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, touching a tangible with the body, lusts after an enticing tangible, and is unable to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṁ. |
Thus, bhikkhus, a bhikkhu is intolerant of tangibles. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṁ puññakkhettaṁ lokassa. |
Possessed of these five qualities, bhikkhus, a bhikkhu is not worthy of gifts, not worthy of hospitality, not worthy of offerings, not worthy of reverential salutation, not an unsurpassed field of merit for the world. |
Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṁtveva saṅkhaṁ gacchati. |
Bhikkhus, a king’s elephant possessed of five factors is fit for a king, worthy of a king, and is reckoned as an asset of the king. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, rañño nāgo khamo hoti rūpānaṁ, khamo saddānaṁ, khamo gandhānaṁ, khamo rasānaṁ, khamo phoṭṭhabbānaṁ. |
Here, bhikkhus, a king’s elephant is tolerant of forms, tolerant of sounds, tolerant of smells, tolerant of tastes, tolerant of tangibles. |
Kathañca, bhikkhave, rañño nāgo khamo hoti rūpānaṁ? |
And how, bhikkhus, is a king’s elephant tolerant of forms? |
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṁ vā disvā assakāyaṁ vā disvā rathakāyaṁ vā disvā pattikāyaṁ vā disvā na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and seen an elephant formation, or a cavalry formation, or a chariot formation, or an infantry formation, does not falter, does not sink down, holds firm, and is able to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo khamo hoti rūpānaṁ. |
Thus, bhikkhus, a king’s elephant is tolerant of forms. |
Kathañca, bhikkhave, rañño nāgo khamo hoti saddānaṁ? |
And how, bhikkhus, is a king’s elephant tolerant of sounds? |
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṁ vā sutvā assasaddaṁ vā sutvā rathasaddaṁ vā sutvā pattisaddaṁ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṁ vā sutvā na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and heard the sound of elephants, or the sound of horses, or the sound of chariots, or the sound of infantry, or the sound of drums, kettle-drums, conches, and cymbals, does not falter, does not sink down, holds firm, and is able to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo khamo hoti saddānaṁ. |
Thus, bhikkhus, a king’s elephant is tolerant of sounds. |
Kathañca, bhikkhave, rañño nāgo khamo hoti gandhānaṁ? |
And how, bhikkhus, is a king’s elephant tolerant of smells? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṁ muttakarīsassa gandhaṁ ghāyitvā na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and smelled the scent of the urine and dung of those well-bred royal elephants accustomed to battle, does not falter, does not sink down, holds firm, and is able to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo khamo hoti gandhānaṁ. |
Thus, bhikkhus, a king’s elephant is tolerant of smells. |
Kathañca, bhikkhave, rañño nāgo khamo hoti rasānaṁ? |
And how, bhikkhus, is a king’s elephant tolerant of tastes? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and being deprived of one portion of fodder and water, or two, or three, or four, or five portions of fodder and water, does not falter, does not sink down, holds firm, and is able to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo khamo hoti rasānaṁ. |
Thus, bhikkhus, a king’s elephant is tolerant of tastes. |
Kathañca, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṁ? |
And how, bhikkhus, is a king’s elephant tolerant of tangibles? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and being pierced by one arrow-shot, or by two, or three, or four, or five arrow-shots, does not falter, does not sink down, holds firm, and is able to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṁ. |
Thus, bhikkhus, a king’s elephant is tolerant of tangibles. |
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṁtveva saṅkhaṁ gacchati. |
Possessed of these five factors, bhikkhus, a king’s elephant is fit for a king, worthy of a king, and is reckoned as an asset of the king. |
Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. |
In the same way, bhikkhus, a bhikkhu possessed of five qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, bhikkhu khamo hoti rūpānaṁ, khamo saddānaṁ, khamo gandhānaṁ, khamo rasānaṁ, khamo phoṭṭhabbānaṁ. |
Here, bhikkhus, a bhikkhu is tolerant of forms, tolerant of sounds, tolerant of smells, tolerant of tastes, tolerant of tangibles. |
Kathañca, bhikkhave, bhikkhu khamo hoti rūpānaṁ? |
And how, bhikkhus, is a bhikkhu tolerant of forms? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā rajanīye rūpe na sārajjati, sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, seeing a form with the eye, does not lust after an enticing form, and is able to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu khamo hoti rūpānaṁ. |
Thus, bhikkhus, a bhikkhu is tolerant of forms. |
Kathañca, bhikkhave, bhikkhu khamo hoti saddānaṁ? |
And how, bhikkhus, is a bhikkhu tolerant of sounds? |
Idha, bhikkhave, bhikkhu sotena saddaṁ sutvā rajanīye sadde na sārajjati, sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, hearing a sound with the ear, does not lust after an enticing sound, and is able to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu khamo hoti saddānaṁ. |
Thus, bhikkhus, a bhikkhu is tolerant of sounds. |
Kathañca, bhikkhave, bhikkhu khamo hoti gandhānaṁ. |
And how, bhikkhus, is a bhikkhu tolerant of smells? |
Idha, bhikkhave, bhikkhu ghānena gandhaṁ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, smelling an odor with the nose, does not lust after an enticing smell, and is able to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu khamo hoti gandhānaṁ. |
Thus, bhikkhus, a bhikkhu is tolerant of smells. |
Kathañca, bhikkhave, bhikkhu khamo hoti rasānaṁ? |
And how, bhikkhus, is a bhikkhu tolerant of tastes? |
Idha, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā rajanīye rase na sārajjati, sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, tasting a flavor with the tongue, does not lust after an enticing taste, and is able to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu khamo hoti rasānaṁ. |
Thus, bhikkhus, a bhikkhu is tolerant of tastes. |
Kathañca, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṁ? |
And how, bhikkhus, is a bhikkhu tolerant of tangibles? |
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, touching a tangible with the body, does not lust after an enticing tangible, and is able to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṁ. |
Thus, bhikkhus, a bhikkhu is tolerant of tangibles. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti. |
Possessed of these five qualities, bhikkhus, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.” |
Navamaṁ. |
Ninth. |
140 - AN5.140 Sotasutta |
140 - AN5.140 Discourse on a Hearer |
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṁtveva saṅkhaṁ gacchati. |
“Bhikkhus, a king’s elephant possessed of five factors is fit for a king, worthy of a king, and is reckoned as an asset of the king. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca. |
Here, bhikkhus, a king’s elephant is a hearer, a destroyer, a protector, an endurer, and a goer. |
Kathañca, bhikkhave, rañño nāgo sotā hoti? |
And how, bhikkhus, is a king’s elephant a hearer? |
Idha, bhikkhave, rañño nāgo yamenaṁ hatthidammasārathi kāraṇaṁ kāreti— |
Here, bhikkhus, whatever training the elephant trainer imparts to the king’s elephant— |
yadi vā katapubbaṁ yadi vā akatapubbaṁ— |
whether previously done or not previously done— |
taṁ aṭṭhiṁ katvā manasi katvā sabbaṁ cetasā samannāharitvā ohitasoto suṇāti. |
he takes it to heart, applies his mind to it, attends with all his mind, and listens with an attentive ear. |
Evaṁ kho, bhikkhave, rañño nāgo sotā hoti. |
Thus, bhikkhus, a king’s elephant is a hearer. |
Kathañca, bhikkhave, rañño nāgo hantā hoti? |
And how, bhikkhus, is a king’s elephant a destroyer? |
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati. |
Here, bhikkhus, a king’s elephant, having gone to battle, destroys an elephant, destroys an elephant-rider, destroys a horse, destroys a horse-rider, destroys a chariot, destroys a charioteer, destroys an infantryman. |
Evaṁ kho, bhikkhave, rañño nāgo hantā hoti. |
Thus, bhikkhus, a king’s elephant is a destroyer. |
Kathañca, bhikkhave, rañño nāgo rakkhitā hoti? |
And how, bhikkhus, is a king’s elephant a protector? |
Idha, bhikkhave, rañño nāgo saṅgāmagato rakkhati purimaṁ kāyaṁ, rakkhati pacchimaṁ kāyaṁ, rakkhati purime pāde, rakkhati pacchime pāde, rakkhati sīsaṁ, rakkhati kaṇṇe, rakkhati dante, rakkhati soṇḍaṁ, rakkhati vāladhiṁ, rakkhati hatthāruhaṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle, protects its forequarters, protects its hindquarters, protects its forelegs, protects its hindlegs, protects its head, protects its ears, protects its tusks, protects its trunk, protects its tail, protects its elephant-rider. |
Evaṁ kho, bhikkhave, rañño nāgo rakkhitā hoti. |
Thus, bhikkhus, a king’s elephant is a protector. |
Kathañca, bhikkhave, rañño nāgo khantā hoti? |
And how, bhikkhus, is a king’s elephant an endurer? |
Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle, is an endurer of blows from spears, blows from swords, blows from arrows, blows from axes, and the sound of drums, kettle-drums, conches, and cymbals. |
Evaṁ kho, bhikkhave, rañño nāgo khantā hoti. |
Thus, bhikkhus, a king’s elephant is an endurer. |
Kathañca, bhikkhave, rañño nāgo gantā hoti? |
And how, bhikkhus, is a king’s elephant a goer? |
Idha, bhikkhave, rañño nāgo yamenaṁ hatthidammasārathi disaṁ peseti— |
Here, bhikkhus, whatever direction the elephant trainer sends the king’s elephant— |
yadi vā gatapubbaṁ yadi vā agatapubbaṁ— |
whether previously gone to or not previously gone to— |
taṁ khippameva gantā hoti. |
he goes there quickly. |
Evaṁ kho, bhikkhave, rañño nāgo gantā hoti. |
Thus, bhikkhus, a king’s elephant is a goer. |
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṁ gacchati. |
Possessed of these five factors, bhikkhus, a king’s elephant is fit for a king, worthy of a king, and is reckoned as an asset of the king. |
Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. |
In the same way, bhikkhus, a bhikkhu possessed of five qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca. |
Here, bhikkhus, a bhikkhu is a hearer, a destroyer, a protector, an endurer, and a goer. |
Kathañca, bhikkhave, bhikkhu sotā hoti? |
And how, bhikkhus, is a bhikkhu a hearer? |
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṅkatvā manasi katvā sabbaṁ cetasā samannāharitvā ohitasoto dhammaṁ suṇāti. |
Here, bhikkhus, when the Dhamma and Vinaya proclaimed by the Tathāgata is being taught, a bhikkhu takes it to heart, applies his mind to it, attends with all his mind, and listens to the Dhamma with an attentive ear. |
Evaṁ kho, bhikkhave, bhikkhu sotā hoti. |
Thus, bhikkhus, a bhikkhu is a hearer. |
Kathañca, bhikkhave, bhikkhu hantā hoti? |
And how, bhikkhus, is a bhikkhu a destroyer? |
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṁ gameti; uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṁ gameti. |
Here, bhikkhus, a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, destroys it, makes it vanish, brings it to an end; he does not tolerate an arisen thought of ill will… an arisen thought of harming… he does not tolerate arisen evil unwholesome states; he abandons them, dispels them, destroys them, makes them vanish, brings them to an end. |
Evaṁ kho, bhikkhave, bhikkhu hantā hoti. |
Thus, bhikkhus, a bhikkhu is a destroyer. |
Kathañca, bhikkhave, bhikkhu rakkhitā hoti? |
And how, bhikkhus, is a bhikkhu a protector? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Here, bhikkhus, a bhikkhu, seeing a form with the eye, does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint; he guards the eye faculty; he undertakes the restraint of the eye faculty. |
Sotena saddaṁ sutvā … |
Hearing a sound with the ear… |
ghānena gandhaṁ ghāyitvā … |
Smelling an odor with the nose… |
jivhāya rasaṁ sāyitvā … |
Tasting a flavor with the tongue… |
kāyena phoṭṭhabbaṁ phusitvā … |
Touching a tangible with the body… |
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Knowing a mental object with the mind, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint; he guards the mind faculty; he undertakes the restraint of the mind faculty. |
Evaṁ kho, bhikkhave, bhikkhu rakkhitā hoti. |
Thus, bhikkhus, a bhikkhu is a protector. |
Kathañca, bhikkhave, bhikkhu khantā hoti? |
And how, bhikkhus, is a bhikkhu an endurer? |
Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ; duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. |
Here, bhikkhus, a bhikkhu is an endurer of cold, heat, hunger, and thirst; of contact with gadflies, mosquitoes, wind, sun, and reptiles; of ill-spoken, unwelcome words; he is of a nature to endure arisen bodily feelings that are painful, sharp, severe, piercing, disagreeable, unpleasant, and life-threatening. |
Evaṁ kho, bhikkhave, bhikkhu khantā hoti. |
Thus, bhikkhus, a bhikkhu is an endurer. |
Kathañca, bhikkhave, bhikkhu gantā hoti? |
And how, bhikkhus, is a bhikkhu a goer? |
Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti. |
Here, bhikkhus, that direction which has not been gone to before in this long course—namely, the stilling of all conditioned formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna—he goes there quickly. |
Evaṁ kho, bhikkhave, bhikkhu gantā hoti. |
Thus, bhikkhus, a bhikkhu is a goer. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti. |
Possessed of these five qualities, bhikkhus, a bhikkhu is worthy of gifts… an unsurpassed field of merit for the world.” |
Dasamaṁ. |
Tenth. |
Rājavaggo catuttho. |
The King Chapter, the fourth. |
Tassuddānaṁ |
The summary: |
Cakkānuvattanā rājā, |
Turning the Wheel, King, |
Yassaṁdisaṁ dve ceva patthanā; |
In Whatever Direction, and two on Aspiration; |
Appaṁsupati bhattādo, |
Sleeping Little, Food-Consumer, |
Akkhamo ca sotena cāti. |
Intolerance, and with Hearer. |
156 - AN5.156 Tatiyasaddhammasammosasutta |
156 - AN5.156 Third Discourse on the Disappearance of the True Dhamma |
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. |
“Bhikkhus, these five qualities lead to the confusion and disappearance of the true Dhamma. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi. |
Here, bhikkhus, bhikkhus master the suttas wrongly, with wrongly placed words and phrases. |
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. |
When the words and phrases are wrongly placed, bhikkhus, the meaning too is wrongly interpreted. |
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the first quality that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, bhikkhū dubbacā honti, dovacassakaraṇehi dhammehi samannāgatā, akkhamā appadakkhiṇaggāhino anusāsaniṁ. |
Furthermore, bhikkhus, bhikkhus are difficult to correct, endowed with qualities that make them difficult to correct, intolerant, and not receptive to instruction. |
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the second quality that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti; |
Furthermore, bhikkhus, those bhikkhus who are learned, who have received the tradition, who are bearers of the Dhamma, bearers of the Vinaya, bearers of the Mātikās, do not respectfully make others recite the suttas; |
tesaṁ accayena chinnamūlako suttanto hoti appaṭisaraṇo. |
with their passing, the suttas become cut off at the root, without refuge. |
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the third quality that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Furthermore, bhikkhus, the elder bhikkhus are luxurious, lax, foremost in backsliding, shirking seclusion, and do not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. |
Their succeeding generation falls into that same pattern of behavior. |
Sāpi hoti bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are luxurious, lax, foremost in backsliding, shirking seclusion, and do not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the fourth quality that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, saṅgho bhinno hoti. |
Furthermore, bhikkhus, the Saṅgha is divided. |
Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ akkosā ca honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajanā ca honti. |
And when the Saṅgha is divided, bhikkhus, there are mutual insults, mutual reproaches, mutual dismissals, and mutual abandonments. |
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti. |
There, the unconvinced do not become convinced, and some of the convinced change their minds. |
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the fifth quality that leads to the confusion and disappearance of the true Dhamma. |
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. |
These, bhikkhus, are the five qualities that lead to the confusion and disappearance of the true Dhamma. |
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. |
Bhikkhus, these five qualities lead to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi. |
Here, bhikkhus, bhikkhus master the suttas well, with well-placed words and phrases. |
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. |
When the words and phrases are well-placed, bhikkhus, the meaning too is well-interpreted. |
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the first quality that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā, khamā padakkhiṇaggāhino anusāsaniṁ. |
Furthermore, bhikkhus, bhikkhus are easy to correct, endowed with qualities that make them easy to correct, tolerant, and receptive to instruction. |
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the second quality that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti; |
Furthermore, bhikkhus, those bhikkhus who are learned, who have received the tradition, who are bearers of the Dhamma, bearers of the Vinaya, bearers of the Mātikās, respectfully make others recite the suttas; |
tesaṁ accayena na chinnamūlako suttanto hoti sappaṭisaraṇo. |
with their passing, the suttas do not become cut off at the root, but have a refuge. |
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the third quality that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā; vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Furthermore, bhikkhus, the elder bhikkhus are not luxurious, not lax, shirking backsliding, foremost in seclusion; they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. |
Their succeeding generation falls into that same pattern of behavior. |
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are not luxurious, not lax, shirking backsliding, foremost in seclusion; they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the fourth quality that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṁ viharati. |
Furthermore, bhikkhus, the Saṅgha is in harmony, rejoicing together, without disputes, with a single recitation, dwelling at ease. |
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti. |
And when the Saṅgha is in harmony, bhikkhus, there are no mutual insults, no mutual reproaches, no mutual dismissals, and no mutual abandonments. |
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti. |
There, the unconvinced become convinced, and the convinced increase in number. |
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the fifth quality that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. |
These, bhikkhus, are the five qualities that lead to the stability, non-confusion, and non-disappearance of the true Dhamma.” |
Chaṭṭhaṁ. |
Sixth. |
157 - AN5.157 Dukkathāsutta |
157 - AN5.157 Discourse on Bad Talk |
“Pañcannaṁ, bhikkhave, puggalānaṁ kathā dukkathā puggale puggalaṁ upanidhāya. |
“For five types of individuals, bhikkhus, talk (on certain topics) is bad talk, depending on the individual. |
Katamesaṁ pañcannaṁ? |
What five? |
Assaddhassa, bhikkhave, saddhākathā dukkathā; |
For a faithless person, bhikkhus, talk on faith is bad talk; |
dussīlassa sīlakathā dukkathā; |
for an unvirtuous person, talk on virtuous behavior is bad talk; |
appassutassa bāhusaccakathā dukkathā; |
for a person of little learning, talk on extensive learning is bad talk; |
maccharissa cāgakathā dukkathā; |
for a miserly person, talk on generosity is bad talk; |
duppaññassa paññākathā dukkathā. |
for an unwise person, talk on wisdom is bad talk. |
Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā? |
And why, bhikkhus, is talk on faith bad talk for a faithless person? |
Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
A faithless person, bhikkhus, when talk on faith is being given, becomes hostile, gets angry, becomes upset, resists, and shows anger, hatred, and displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, saddhāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he does not see that accomplishment in faith in himself, and he does not obtain the rapture and joy based on that. |
Tasmā assaddhassa saddhākathā dukkathā. |
Therefore, for a faithless person, talk on faith is bad talk. |
Kasmā ca, bhikkhave, dussīlassa sīlakathā dukkathā? |
And why, bhikkhus, is talk on virtuous behavior bad talk for an unvirtuous person? |
Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
An unvirtuous person, bhikkhus, when talk on virtuous behavior is being given, becomes hostile, gets angry, becomes upset, resists, and shows anger, hatred, and displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, sīlasampadaṁ attani na samanupassati na ca labhati tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he does not see that accomplishment in virtuous behavior in himself, and he does not obtain the rapture and joy based on that. |
Tasmā dussīlassa sīlakathā dukkathā. |
Therefore, for an unvirtuous person, talk on virtuous behavior is bad talk. |
Kasmā ca, bhikkhave, appassutassa bāhusaccakathā dukkathā? |
And why, bhikkhus, is talk on extensive learning bad talk for a person of little learning? |
Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
A person of little learning, bhikkhus, when talk on extensive learning is being given, becomes hostile, gets angry, becomes upset, resists, and shows anger, hatred, and displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, sutasampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he does not see that accomplishment in learning in himself, and he does not obtain the rapture and joy based on that. |
Tasmā appassutassa bāhusaccakathā dukkathā. |
Therefore, for a person of little learning, talk on extensive learning is bad talk. |
Kasmā ca, bhikkhave, maccharissa cāgakathā dukkathā? |
And why, bhikkhus, is talk on generosity bad talk for a miserly person? |
Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
A miserly person, bhikkhus, when talk on generosity is being given, becomes hostile, gets angry, becomes upset, resists, and shows anger, hatred, and displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, cāgasampadaṁ attani na samanupassati na ca labhati tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he does not see that accomplishment in generosity in himself, and he does not obtain the rapture and joy based on that. |
Tasmā maccharissa cāgakathā dukkathā. |
Therefore, for a miserly person, talk on generosity is bad talk. |
Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā? |
And why, bhikkhus, is talk on wisdom bad talk for an unwise person? |
Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
An unwise person, bhikkhus, when talk on wisdom is being given, becomes hostile, gets angry, becomes upset, resists, and shows anger, hatred, and displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, paññāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he does not see that accomplishment in wisdom in himself, and he does not obtain the rapture and joy based on that. |
Tasmā duppaññassa paññākathā dukkathā. |
Therefore, for an unwise person, talk on wisdom is bad talk. |
Imesaṁ kho, bhikkhave, pañcannaṁ puggalānaṁ kathā dukkathā puggale puggalaṁ upanidhāya. |
For these five types of individuals, bhikkhus, talk (on certain topics) is bad talk, depending on the individual. |
Pañcannaṁ, bhikkhave, puggalānaṁ kathā sukathā puggale puggalaṁ upanidhāya. |
For five types of individuals, bhikkhus, talk (on certain topics) is good talk, depending on the individual. |
Katamesaṁ pañcannaṁ? |
What five? |
Saddhassa, bhikkhave, saddhākathā sukathā; |
For a faithful person, bhikkhus, talk on faith is good talk; |
sīlavato sīlakathā sukathā; |
for a virtuous person, talk on virtuous behavior is good talk; |
bahussutassa bāhusaccakathā sukathā; |
for a learned person, talk on extensive learning is good talk; |
cāgavato cāgakathā sukathā; |
for a generous person, talk on generosity is good talk; |
paññavato paññākathā sukathā. |
for a wise person, talk on wisdom is good talk. |
Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā? |
And why, bhikkhus, is talk on faith good talk for a faithful person? |
Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
A faithful person, bhikkhus, when talk on faith is being given, does not become hostile, does not get angry, does not become upset, does not resist, and does not show anger, hatred, or displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, saddhāsampadaṁ attani samanupassati labhati ca tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he sees that accomplishment in faith in himself, and he obtains the rapture and joy based on that. |
Tasmā saddhassa saddhākathā sukathā. |
Therefore, for a faithful person, talk on faith is good talk. |
Kasmā ca, bhikkhave, sīlavato sīlakathā sukathā? |
And why, bhikkhus, is talk on virtuous behavior good talk for a virtuous person? |
Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
A virtuous person, bhikkhus, when talk on virtuous behavior is being given, does not become hostile, does not get angry, does not become upset, does not resist, and does not show anger, hatred, or displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, sīlasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he sees that accomplishment in virtuous behavior in himself, and he obtains the rapture and joy based on that. |
Tasmā sīlavato sīlakathā sukathā. |
Therefore, for a virtuous person, talk on virtuous behavior is good talk. |
Kasmā ca, bhikkhave, bahussutassa bāhusaccakathā sukathā? |
And why, bhikkhus, is talk on extensive learning good talk for a learned person? |
Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
A learned person, bhikkhus, when talk on extensive learning is being given, does not become hostile, does not get angry, does not become upset, does not resist, and does not show anger, hatred, or displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, sutasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he sees that accomplishment in learning in himself, and he obtains the rapture and joy based on that. |
Tasmā bahussutassa bāhusaccakathā sukathā. |
Therefore, for a learned person, talk on extensive learning is good talk. |
Kasmā ca, bhikkhave, cāgavato cāgakathā sukathā? |
And why, bhikkhus, is talk on generosity good talk for a generous person? |
Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
A generous person, bhikkhus, when talk on generosity is being given, does not become hostile, does not get angry, does not become upset, does not resist, and does not show anger, hatred, or displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, cāgasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he sees that accomplishment in generosity in himself, and he obtains the rapture and joy based on that. |
Tasmā cāgavato cāgakathā sukathā. |
Therefore, for a generous person, talk on generosity is good talk. |
Kasmā ca, bhikkhave, paññavato paññākathā sukathā? |
And why, bhikkhus, is talk on wisdom good talk for a wise person? |
Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
A wise person, bhikkhus, when talk on wisdom is being given, does not become hostile, does not get angry, does not become upset, does not resist, and does not show anger, hatred, or displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, paññāsampadaṁ attani samanupassati labhati ca tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he sees that accomplishment in wisdom in himself, and he obtains the rapture and joy based on that. |
Tasmā paññavato paññākathā sukathā. |
Therefore, for a wise person, talk on wisdom is good talk. |
Imesaṁ kho, bhikkhave, pañcannaṁ puggalānaṁ kathā sukathā puggale puggalaṁ upanidhāyā”ti. |
For these five types of individuals, bhikkhus, talk (on certain topics) is good talk, depending on the individual.” |
Sattamaṁ. |
Seventh. |
162 - AN5.162 Dutiyaāghātapaṭivinayasutta |
162 - AN5.162 Second Discourse on Dispelling Resentment |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
“Friends, bhikkhus.” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Friend,” those bhikkhus replied to the venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The venerable Sāriputta said this: |
“Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. |
“Friends, these are five ways of dispelling resentment, by which resentment that has arisen in a bhikkhu should be completely dispelled. |
Katame pañca? |
What five? |
Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; |
Here, friends, a certain person has impure bodily conduct but pure verbal conduct; |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
towards such a person, friends, resentment should be dispelled. |
Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; |
Here again, friends, a certain person has impure verbal conduct but pure bodily conduct; |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
towards such a person, friends, resentment should be dispelled. |
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ; |
Here again, friends, a certain person has impure bodily conduct and impure verbal conduct, but he occasionally gains an opening of mind, a serenity of mind; |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
towards such a person, friends, resentment should be dispelled. |
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ; |
Here again, friends, a certain person has impure bodily conduct and impure verbal conduct, and he does not occasionally gain an opening of mind, a serenity of mind; |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
towards such a person, friends, resentment should be dispelled. |
Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṁ cetaso vivaraṁ cetaso pasādaṁ; |
Here again, friends, a certain person has pure bodily conduct and pure verbal conduct, and he occasionally gains an opening of mind, a serenity of mind; |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
towards such a person, friends, resentment should be dispelled. |
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? |
Therein, friends, regarding that person who has impure bodily conduct but pure verbal conduct, how should resentment towards that person be dispelled? |
Seyyathāpi, āvuso, bhikkhu paṁsukūliko rathiyāya nantakaṁ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṁ paripātetvā ādāya pakkameyya; |
Suppose, friends, a bhikkhu who wears rag-robes, seeing a piece of cloth on the road, holds it down with his left foot, spreads it out with his right foot, and having torn off whatever is the sound part, takes it and departs; |
evamevaṁ khvāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṁ samaye manasi kātabbā. |
so too, friends, regarding that person who has impure bodily conduct but pure verbal conduct, his impure bodily conduct should not be attended to at that time, but his pure verbal conduct should be attended to at that time. |
Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. |
Thus resentment towards that person should be dispelled. |
Tatrāvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? |
Therein, friends, regarding that person who has impure verbal conduct but pure bodily conduct, how should resentment towards that person be dispelled? |
Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. |
Suppose, friends, there is a pond covered with algae and slime. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then a man would come, overcome by heat, afflicted by heat, tired, thirsty, and parched. |
So taṁ pokkharaṇiṁ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṁ apaviyūhitvā añjalinā pivitvā pakkameyya. |
Having entered that pond, and having pushed aside the algae and slime with both hands this way and that, he would drink with cupped hands and depart. |
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṁ samaye manasi kātabbā. |
So too, friends, regarding that person who has impure verbal conduct but pure bodily conduct, his impure verbal conduct should not be attended to at that time, but his pure bodily conduct should be attended to at that time. |
Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. |
Thus resentment towards that person should be dispelled. |
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? |
Therein, friends, regarding that person who has impure bodily conduct and impure verbal conduct, but occasionally gains an opening of mind, a serenity of mind, how should resentment towards that person be dispelled? |
Seyyathāpi, āvuso, parittaṁ gopade udakaṁ. |
Suppose, friends, there is a little water in a cow’s footprint. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then a man would come, overcome by heat, afflicted by heat, tired, thirsty, and parched. |
Tassa evamassa: |
It would occur to him: |
‘idaṁ kho parittaṁ gopade udakaṁ. |
‘This is a little water in a cow’s footprint. |
Sacāhaṁ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṁ loḷessāmipi taṁ apeyyampi taṁ karissāmi. |
If I drink it with cupped hands or with a vessel, I will stir it up, I will muddy it, I will make it undrinkable. |
Yannūnāhaṁ catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyyan’ti. |
Why don’t I get down on all fours and drink it like a cow and depart?’ |
So catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyya. |
So he would get down on all fours, drink it like a cow, and depart. |
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā; |
So too, friends, regarding that person who has impure bodily conduct and impure verbal conduct, but occasionally gains an opening of mind, a serenity of mind, his impure bodily conduct should not be attended to at that time; |
yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṁ samaye manasi kātabbā. |
and his impure verbal conduct should not be attended to at that time. |
Yañca kho so labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tamevassa tasmiṁ samaye manasi kātabbaṁ. |
But that opening of mind, that serenity of mind which he occasionally gains, that very thing should be attended to at that time. |
Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. |
Thus resentment towards that person should be dispelled. |
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? |
Therein, friends, regarding that person who has impure bodily conduct and impure verbal conduct, and does not occasionally gain an opening of mind, a serenity of mind, how should resentment towards that person be dispelled? |
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. |
Suppose, friends, a man is sick, suffering, gravely ill, on a long journey. |
Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. |
Before him is a distant village, and behind him is a distant village. |
So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṁ upaṭṭhākaṁ, na labheyya gāmantanāyakaṁ. |
He would not obtain suitable food, would not obtain suitable medicine, would not obtain a suitable attendant, would not obtain a guide to the village. |
Tamenaṁ aññataro puriso passeyya addhānamaggappaṭipanno. |
Another man, also on the long journey, would see him. |
So tasmiṁ purise kāruññaṁyeva upaṭṭhāpeyya, anuddayaṁyeva upaṭṭhāpeyya, anukampaṁyeva upaṭṭhāpeyya: |
He would establish only compassion for that man, only sympathy, only commiseration: |
‘aho vatāyaṁ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṁ upaṭṭhākaṁ, labheyya gāmantanāyakaṁ. |
‘Oh, may this man obtain suitable food, obtain suitable medicine, obtain a suitable attendant, obtain a guide to the village. |
Taṁ kissa hetu? |
For what reason? |
Māyaṁ puriso idheva anayabyasanaṁ āpajjī’ti. |
May this man not come to ruin and disaster right here.’ |
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, evarūpepi, āvuso, puggale kāruññaṁyeva upaṭṭhāpetabbaṁ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā: |
So too, friends, regarding that person who has impure bodily conduct and impure verbal conduct, and does not occasionally gain an opening of mind, a serenity of mind; towards such a person, friends, only compassion should be established, only sympathy should be established, only commiseration should be established: |
‘aho vata ayamāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveyya, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveyya, manoduccaritaṁ pahāya manosucaritaṁ bhāveyya. |
‘Oh, may this venerable one abandon bodily misconduct and develop bodily good conduct, abandon verbal misconduct and develop verbal good conduct, abandon mental misconduct and develop mental good conduct. |
Taṁ kissa hetu? |
For what reason? |
Māyaṁ āyasmā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjī’ti. |
May this venerable one not, with the breakup of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell.’ |
Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. |
Thus resentment towards that person should be dispelled. |
Tatrāvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? |
Therein, friends, regarding that person who has pure bodily conduct and pure verbal conduct, and occasionally gains an opening of mind, a serenity of mind, how should resentment towards that person be dispelled? |
Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā. |
Suppose, friends, there is a pond with clear water, sweet water, cool water, limpid water, with good banks, delightful, shaded by various trees. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then a man would come, overcome by heat, afflicted by heat, tired, thirsty, and parched. |
So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā. |
Having entered that pond, and having bathed and drunk, he would come out and sit or lie down right there in the shade of a tree. |
Evamevaṁ kho, āvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṁ samaye manasi kātabbā; |
So too, friends, regarding that person who has pure bodily conduct and pure verbal conduct, and occasionally gains an opening of mind, a serenity of mind, his pure bodily conduct should be attended to at that time; |
yāpissa parisuddhavacīsamācāratā sāpissa tasmiṁ samaye manasi kātabbā; |
and his pure verbal conduct should be attended to at that time; |
yampi labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tampissa tasmiṁ samaye manasi kātabbaṁ. |
and that opening of mind, that serenity of mind which he occasionally gains, that too should be attended to at that time. |
Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. |
Thus resentment towards that person should be dispelled. |
Samantapāsādikaṁ, āvuso, puggalaṁ āgamma cittaṁ pasīdati. |
The mind becomes serene, friends, in dependence on an entirely pleasing individual. |
Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti. |
These, friends, are the five ways of dispelling resentment, by which resentment that has arisen in a bhikkhu should be completely dispelled.” |
Dutiyaṁ. |
Second. |
166 - AN5.166 Nirodhasutta |
166 - AN5.166 Discourse on Cessation (Attainment) |
Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… |
There the venerable Sāriputta addressed the bhikkhus … |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Here, friends, a bhikkhu accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom, might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānaṁ. |
this is a possibility. |
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If he does not win final knowledge in this very life, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, he might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānan”ti. |
this is a possibility.” |
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: |
When this was said, the venerable Udāyī said this to the venerable Sāriputta: |
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is impossible, friend Sāriputta, it is no occasion, that a bhikkhu, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, might attain and emerge from the cessation of perception and feeling— |
natthetaṁ ṭhānan”ti. |
this is not a possibility.” |
Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: |
A second time… A third time the venerable Sāriputta addressed the bhikkhus: |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Here, friends, a bhikkhu accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom, might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānaṁ. |
this is a possibility. |
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If he does not win final knowledge in this very life, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, he might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānan”ti. |
this is a possibility.” |
Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: |
A third time the venerable Udāyī said this to the venerable Sāriputta: |
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is impossible, friend Sāriputta, it is no occasion, that a bhikkhu, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, might attain and emerge from the cessation of perception and feeling— |
natthetaṁ ṭhānan”ti. |
this is not a possibility.” |
Atha kho āyasmato sāriputtassa etadahosi: |
Then it occurred to the venerable Sāriputta: |
“yāvatatiyakampi kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati. |
“Even for a third time the venerable Udāyī contradicts me, and no bhikkhu approves of my statement. |
Yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti. |
Why don’t I go to the Blessed One?” |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Then the venerable Sāriputta went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinno kho āyasmā sāriputto bhikkhū āmantesi: |
Seated to one side, the venerable Sāriputta addressed the bhikkhus: |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Here, friends, a bhikkhu accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom, might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānaṁ. |
this is a possibility. |
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If he does not win final knowledge in this very life, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, he might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānan”ti. |
this is a possibility.” |
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: |
When this was said, the venerable Udāyī said this to the venerable Sāriputta: |
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is impossible, friend Sāriputta, it is no occasion, that a bhikkhu, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, might attain and emerge from the cessation of perception and feeling— |
natthetaṁ ṭhānan”ti. |
this is not a possibility.” |
Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: |
A second time… A third time the venerable Sāriputta addressed the bhikkhus: |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Here, friends, a bhikkhu accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom, might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānaṁ. |
this is a possibility. |
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If he does not win final knowledge in this very life, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, he might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānan”ti. |
this is a possibility.” |
Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: |
A third time the venerable Udāyī said this to the venerable Sāriputta: |
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is impossible, friend Sāriputta, it is no occasion, that a bhikkhu, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, might attain and emerge from the cessation of perception and feeling— |
natthetaṁ ṭhānan”ti. |
this is not a possibility.” |
Atha kho āyasmato sāriputtassa etadahosi: |
Then it occurred to the venerable Sāriputta: |
“bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṁ paṭikkosati, na ca me koci bhikkhu anumodati. |
“Even in the Blessed One’s presence the venerable Udāyī contradicts me for a third time, and no bhikkhu approves of my statement. |
Yannūnāhaṁ tuṇhī assan”ti. |
Why don’t I remain silent?” |
Atha kho āyasmā sāriputto tuṇhī ahosi. |
Then the venerable Sāriputta remained silent. |
Atha kho bhagavā āyasmantaṁ udāyiṁ āmantesi: |
Then the Blessed One addressed the venerable Udāyī: |
“kaṁ pana tvaṁ, udāyi, manomayaṁ kāyaṁ paccesī”ti? |
“But what, Udāyī, do you understand by a mind-made body?” |
“Ye te, bhante, devā arūpino saññāmayā”ti. |
“Those formless devas, venerable sir, made of perception.” |
“Kiṁ nu kho tuyhaṁ, udāyi, bālassa abyattassa bhaṇitena. |
“What is the use, Udāyī, of the talk of a foolish, witless person? |
Tvampi nāma bhaṇitabbaṁ maññasī”ti. |
Do you even think you should speak?” |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the venerable Ānanda: |
“atthi nāma, ānanda, theraṁ bhikkhuṁ vihesiyamānaṁ ajjhupekkhissatha. |
“Is it possible, Ānanda, that you would look on while an elder bhikkhu is being harassed? |
Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti. |
Is it possible, Ānanda, that there would be no compassion for an elder bhikkhu who is being harassed?” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Here, bhikkhus, a bhikkhu accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom, might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānaṁ. |
this is a possibility. |
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If he does not win final knowledge in this very life, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, he might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānan”ti. |
this is a possibility.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. |
Having said this, the Fortunate One rose from his seat and entered the vihāra. |
Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upavāṇaṁ etadavoca: |
Then, not long after the Blessed One had departed, the venerable Ānanda approached the venerable Upavāṇa; having approached, he said this to the venerable Upavāṇa: |
“idhāvuso upavāṇa, aññe there bhikkhū vihesenti. |
“Here, friend Upavāṇa, other elder bhikkhus are being harassed. |
Mayaṁ tena na muccāma. |
We are not free from that. |
Anacchariyaṁ kho, panetaṁ āvuso upavāṇa, yaṁ bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṁyevettha upavāṇaṁ paṭibhāseyya. |
It would not be surprising, friend Upavāṇa, if the Blessed One, having risen from seclusion in the evening, were to bring this very matter up and address the venerable Upavāṇa about it. |
Idāneva amhākaṁ sārajjaṁ okkantan”ti. |
Just now, timidity has overcome us.” |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ upavāṇaṁ etadavoca: |
Then, in the evening, the Blessed One, having risen from seclusion, approached the attendance hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the venerable Upavāṇa: |
“Katihi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti? |
“By how many qualities, Upavāṇa, is an elder bhikkhu dear and agreeable to his companions in the holy life, respected, and honored?” |
“Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. |
“By five qualities, venerable sir, an elder bhikkhu is dear and agreeable to his companions in the holy life, respected, and honored. |
Katamehi pañcahi? |
What five? |
Idha, bhante, thero bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; |
Here, venerable sir, an elder bhikkhu is virtuous… undertaking and training in the training rules; |
bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā; |
he is learned… well penetrated by view; |
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā; |
he is a good speaker, of good speech, endowed with urbane speech, clear, distinct, that makes the meaning known; |
catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī; |
he is an easy attainer, without difficulty, without trouble, of the four jhānas that are of the higher mind, blissful dwellings in this very life; |
āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. |
by the destruction of the taints… he has realized for himself… and abides in it. |
Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. |
Possessed of these five qualities, venerable sir, an elder bhikkhu is dear and agreeable to his companions in the holy life, respected, and honored.” |
“Sādhu sādhu, upavāṇa. |
“Good, good, Upavāṇa! |
Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. |
Possessed of these five qualities, Upavāṇa, an elder bhikkhu is dear and agreeable to his companions in the holy life, respected, and honored. |
Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṁvijjeyyuṁ, taṁ sabrahmacārī na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ khaṇḍiccena pāliccena valittacatāya. |
If, Upavāṇa, these five qualities were not found in an elder bhikkhu, his companions in the holy life would not honor him, would not respect him, would not esteem him, would not worship him, due to his brokenness, paleness, and wrinkled skin (lit. having cracked skin, grey hair, and wrinkled skin). |
Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṁvijjanti, tasmā taṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjentī”ti. |
But because, Upavāṇa, these five qualities are found in an elder bhikkhu, therefore his companions in the holy life honor him, respect him, esteem him, and worship him.” |
Chaṭṭhaṁ. |
Sixth. |
167 - AN5.167 Codanāsutta |
167 - AN5.167 Discourse on Accusation |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the venerable Sāriputta addressed the bhikkhus: |
“codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo. |
“A bhikkhu, friends, who wishes to accuse another should establish five qualities in himself before accusing another. |
Katame pañca? |
What five? |
Kālena vakkhāmi, no akālena; |
I will speak at the right time, not at the wrong time; |
bhūtena vakkhāmi, no abhūtena; |
I will speak what is true, not what is untrue; |
saṇhena vakkhāmi, no pharusena; |
I will speak gently, not harshly; |
atthasaṁhitena vakkhāmi, no anatthasaṁhitena; |
I will speak what is beneficial, not what is unbeneficial; |
mettacitto vakkhāmi, no dosantaro. |
I will speak with a mind of loving-kindness, not with inner hate. |
Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo. |
A bhikkhu, friends, who wishes to accuse another should establish these five qualities in himself before accusing another. |
Idhāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi akālena codiyamānaṁ no kālena kupitaṁ, abhūtena codiyamānaṁ no bhūtena kupitaṁ, pharusena codiyamānaṁ no saṇhena kupitaṁ, anatthasaṁhitena codiyamānaṁ no atthasaṁhitena kupitaṁ, dosantarena codiyamānaṁ no mettacittena kupitaṁ. |
Here, friends, I see a certain person being accused at the wrong time, not at the right time, and he is angry; being accused with what is untrue, not with what is true, and he is angry; being accused harshly, not gently, and he is angry; being accused with what is unbeneficial, not with what is beneficial, and he is angry; being accused with inner hate, not with a mind of loving-kindness, and he is angry. |
Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: |
For a bhikkhu accused unrighteously, friends, lack of remorse should be instilled in five ways: |
‘akālenāyasmā cudito no kālena, alaṁ te avippaṭisārāya; |
‘You, venerable one, were accused at the wrong time, not at the right time; enough for you not to have remorse. |
abhūtenāyasmā cudito no bhūtena, alaṁ te avippaṭisārāya; |
You, venerable one, were accused with what is untrue, not with what is true; enough for you not to have remorse. |
pharusenāyasmā cudito no saṇhena, alaṁ te avippaṭisārāya; |
You, venerable one, were accused harshly, not gently; enough for you not to have remorse. |
anatthasaṁhitenāyasmā cudito no atthasaṁhitena, alaṁ te avippaṭisārāya; |
You, venerable one, were accused with what is unbeneficial, not with what is beneficial; enough for you not to have remorse. |
dosantarenāyasmā cudito no mettacittena, alaṁ te avippaṭisārāyā’ti. |
You, venerable one, were accused with inner hate, not with a mind of loving-kindness; enough for you not to have remorse.’ |
Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. |
For a bhikkhu accused unrighteously, friends, lack of remorse should be instilled in these five ways. |
Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: |
For a bhikkhu who accuses unrighteously, friends, remorse should be instilled in five ways: |
‘akālena te, āvuso, codito no kālena, alaṁ te vippaṭisārāya; |
‘You, friend, accused at the wrong time, not at the right time; enough for you to have remorse. |
abhūtena te, āvuso, codito no bhūtena, alaṁ te vippaṭisārāya; |
You, friend, accused with what is untrue, not with what is true; enough for you to have remorse. |
pharusena te, āvuso, codito no saṇhena, alaṁ te vippaṭisārāya; |
You, friend, accused harshly, not gently; enough for you to have remorse. |
anatthasaṁhitena te, āvuso, codito no atthasaṁhitena, alaṁ te vippaṭisārāya; |
You, friend, accused with what is unbeneficial, not with what is beneficial; enough for you to have remorse. |
dosantarena te, āvuso, codito no mettacittena, alaṁ te vippaṭisārāyā’ti. |
You, friend, accused with inner hate, not with a mind of loving-kindness; enough for you to have remorse.’ |
Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. |
For a bhikkhu who accuses unrighteously, friends, remorse should be instilled in these five ways. |
Taṁ kissa hetu? |
For what reason? |
Yathā na aññopi bhikkhu abhūtena codetabbaṁ maññeyyāti. |
So that no other bhikkhu should think of accusing with what is untrue. |
Idha panāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi kālena codiyamānaṁ no akālena kupitaṁ, bhūtena codiyamānaṁ no abhūtena kupitaṁ, saṇhena codiyamānaṁ no pharusena kupitaṁ, atthasaṁhitena codiyamānaṁ no anatthasaṁhitena kupitaṁ, mettacittena codiyamānaṁ no dosantarena kupitaṁ. |
Here again, friends, I see a certain person being accused at the right time, not at the wrong time, and he is angry; being accused with what is true, not with what is untrue, and he is angry; being accused gently, not harshly, and he is angry; being accused with what is beneficial, not with what is unbeneficial, and he is angry; being accused with a mind of loving-kindness, not with inner hate, and he is angry. |
Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: |
For a bhikkhu accused righteously, friends, remorse should be instilled in five ways: |
‘kālenāyasmā cudito no akālena, alaṁ te vippaṭisārāya; |
‘You, venerable one, were accused at the right time, not at the wrong time; enough for you to have remorse. |
bhūtenāyasmā cudito no abhūtena, alaṁ te vippaṭisārāya; |
You, venerable one, were accused with what is true, not with what is untrue; enough for you to have remorse. |
saṇhenāyasmā cudito no pharusena, alaṁ te vippaṭisārāya; |
You, venerable one, were accused gently, not harshly; enough for you to have remorse. |
atthasaṁhitenāyasmā cudito no anatthasaṁhitena, alaṁ te vippaṭisārāya; |
You, venerable one, were accused with what is beneficial, not with what is unbeneficial; enough for you to have remorse. |
mettacittenāyasmā cudito no dosantarena, alaṁ te vippaṭisārāyā’ti. |
You, venerable one, were accused with a mind of loving-kindness, not with inner hate; enough for you to have remorse.’ |
Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. |
For a bhikkhu accused righteously, friends, remorse should be instilled in these five ways. |
Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: |
For a bhikkhu who accuses righteously, friends, lack of remorse should be instilled in five ways: |
‘kālena te, āvuso, codito no akālena, alaṁ te avippaṭisārāya; |
‘You, friend, accused at the right time, not at the wrong time; enough for you not to have remorse. |
bhūtena te, āvuso, codito no abhūtena, alaṁ te avippaṭisārāya; |
You, friend, accused with what is true, not with what is untrue; enough for you not to have remorse. |
saṇhena te, āvuso, codito no pharusena, alaṁ te avippaṭisārāya; |
You, friend, accused gently, not harshly; enough for you not to have remorse. |
atthasaṁhitena te, āvuso, codito no anatthasaṁhitena, alaṁ te avippaṭisārāya; |
You, friend, accused with what is beneficial, not with what is unbeneficial; enough for you not to have remorse. |
mettacittena te, āvuso, codito no dosantarena, alaṁ te avippaṭisārāyā’ti. |
You, friend, accused with a mind of loving-kindness, not with inner hate; enough for you not to have remorse.’ |
Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. |
For a bhikkhu who accuses righteously, friends, lack of remorse should be instilled in these five ways. |
Taṁ kissa hetu? |
For what reason? |
Yathā aññopi bhikkhu bhūtena coditabbaṁ maññeyyāti. |
So that another bhikkhu should think of accusing with what is true. |
Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṁ— |
An accused person, friends, should be established in two things— |
sacce ca, akuppe ca. |
in truth and in imperturbability. |
Mañcepi, āvuso, pare codeyyuṁ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṁhitena vā anatthasaṁhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṁ— |
Even if, friends, others were to accuse me at the right time or the wrong time, with what is true or untrue, gently or harshly, with what is beneficial or unbeneficial, with a mind of loving-kindness or with inner hate, I too would be established in just two things— |
sacce ca, akuppe ca. |
in truth and in imperturbability. |
Sace jāneyyaṁ: |
If I should know: |
‘attheso mayi dhammo’ti, ‘atthī’ti naṁ vadeyyaṁ: |
‘This quality is present in me,’ I would say, ‘It is present’: |
‘saṁvijjateso mayi dhammo’ti. |
‘This quality is found in me.’ |
Sace jāneyyaṁ: |
If I should know: |
‘nattheso mayi dhammo’ti, ‘natthī’ti naṁ vadeyyaṁ: |
‘This quality is not present in me,’ I would say, ‘It is not present’: |
‘neso dhammo mayi saṁvijjatī’”ti. |
‘This quality is not found in me.’” |
“Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṁ gaṇhantī”ti. |
“Even when you, Sāriputta, speak thus, yet some foolish persons here do not accept it properly.” |
“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṁ vuccamānā na padakkhiṇaṁ gaṇhanti. |
“Those persons, venerable sir, who are faithless, who have gone forth from the household life for the sake of a livelihood, not out of faith, who are deceitful, cunning, treacherous, arrogant, haughty, fickle, garrulous, of scattered speech, with unguarded sense faculties, immoderate in eating, not devoted to wakefulness, without regard for the ascetic life, without strong respect for the training, luxurious, lax, foremost in backsliding, shirking seclusion, lazy, of low energy, with lapsed mindfulness, without clear comprehension, unconcentrated, with wandering minds, unwise, dull, and stupid—they, when I speak thus, do not accept it properly. |
Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṁ vuccamānā padakkhiṇaṁ gaṇhantī”ti. |
But those clansmen, venerable sir, who have gone forth from the household life out of faith, who are not deceitful, not cunning, not treacherous, not arrogant, not haughty, not fickle, not garrulous, not of scattered speech, with guarded sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with strong respect for the training, not luxurious, not lax, shirking backsliding, foremost in seclusion, with aroused energy, resolute, with established mindfulness, clearly comprehending, concentrated, with one-pointed minds, wise, not dull, and not stupid—they, when I speak thus, accept it properly.” |
“Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te. |
“Those persons, Sāriputta, who are faithless, who have gone forth from the household life for the sake of a livelihood, not out of faith, who are deceitful, cunning, treacherous, arrogant, haughty, fickle, garrulous, of scattered speech, with unguarded sense faculties, immoderate in eating, not devoted to wakefulness, without regard for the ascetic life, without strong respect for the training, luxurious, lax, foremost in backsliding, shirking seclusion, lazy, of low energy, with lapsed mindfulness, without clear comprehension, unconcentrated, with wandering minds, unwise, dull, and stupid—let them be. |
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṁ, sāriputta, vadeyyāsi. |
But those clansmen, Sāriputta, who have gone forth from the household life out of faith, who are not deceitful, not cunning, not treacherous, not arrogant, not haughty, not fickle, not garrulous, not of scattered speech, with guarded sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with strong respect for the training, not luxurious, not lax, shirking backsliding, foremost in seclusion, with aroused energy, resolute, with established mindfulness, clearly comprehending, concentrated, with one-pointed minds, wise, not dull, and not stupid—them you, Sāriputta, should address. |
Ovada, sāriputta, sabrahmacārī; |
Advise, Sāriputta, your companions in the holy life; |
anusāsa, sāriputta, sabrahmacārī: |
instruct, Sāriputta, your companions in the holy life, thinking: |
‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti. |
‘I will raise my companions in the holy life from what is not the true Dhamma and establish them in the true Dhamma.’ |
Evañhi te, sāriputta, sikkhitabban”ti. |
Thus, Sāriputta, you should train yourself.” |
Sattamaṁ. |
Seventh. |
178 - AN5.178 Rājāsutta |
178 - AN5.178 Discourse on a King |
“Taṁ kiṁ maññatha, bhikkhave, |
“What do you think, bhikkhus, |
api nu tumhehi diṭṭhaṁ vā sutaṁ vā: |
have you seen or heard: |
‘ayaṁ puriso pāṇātipātaṁ pahāya pāṇātipātā paṭiviratoti. |
‘This person, having abandoned the destruction of life, abstains from the destruction of life. |
Tamenaṁ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti? |
Kings, having seized him on account of his abstention from the destruction of life, kill him or bind him or banish him or act as they please’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: |
Neither have I, bhikkhus, seen nor heard: |
‘ayaṁ puriso pāṇātipātaṁ pahāya pāṇātipātā paṭiviratoti. |
‘This person, having abandoned the destruction of life, abstains from the destruction of life. |
Tamenaṁ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. |
Kings, having seized him on account of his abstention from the destruction of life, kill him or bind him or banish him or act as they please.’ |
Api ca khvassa tatheva pāpakammaṁ pavedenti: |
But rather, they report his evil kamma thus: |
‘ayaṁ puriso itthiṁ vā purisaṁ vā jīvitā voropesīti. |
‘This person deprived a woman or a man of life.’ |
Tamenaṁ rājāno gahetvā pāṇātipātahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. |
Kings, having seized him on account of destroying life, kill him or bind him or banish him or act as they please. |
Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? |
Have you seen or heard such a thing?” |
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. |
“We have seen it, venerable sir, heard it, and it will be heard.” |
“Taṁ kiṁ maññatha, bhikkhave, |
“What do you think, bhikkhus, |
api nu tumhehi diṭṭhaṁ vā sutaṁ vā: |
have you seen or heard: |
‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti. |
‘This person, having abandoned taking what is not given, abstains from taking what is not given. |
Tamenaṁ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti? |
Kings, having seized him on account of his abstention from taking what is not given, kill him or bind him or banish him or act as they please’?” |
“No hetaṁ bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: |
Neither have I, bhikkhus, seen nor heard: |
‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti. |
‘This person, having abandoned taking what is not given, abstains from taking what is not given. |
Tamenaṁ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. |
Kings, having seized him on account of his abstention from taking what is not given, kill him or bind him or banish him or act as they please.’ |
Api ca khvassa tatheva pāpakammaṁ pavedenti: |
But rather, they report his evil kamma thus: |
‘ayaṁ puriso gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyīti. |
‘This person took from a village or a forest what was not given, in the manner of theft.’ |
Tamenaṁ rājāno gahetvā adinnādānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. |
Kings, having seized him on account of taking what is not given, kill him or bind him or banish him or act as they please. |
Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? |
Have you seen or heard such a thing?” |
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. |
“We have seen it, venerable sir, heard it, and it will be heard.” |
“Taṁ kiṁ maññatha, bhikkhave, |
“What do you think, bhikkhus, |
api nu tumhehi diṭṭhaṁ vā sutaṁ vā: |
have you seen or heard: |
‘ayaṁ puriso kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭiviratoti. |
‘This person, having abandoned sexual misconduct, abstains from sexual misconduct. |
Tamenaṁ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti? |
Kings, having seized him on account of his abstention from sexual misconduct, kill him or bind him or banish him or act as they please’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: |
Neither have I, bhikkhus, seen nor heard: |
‘ayaṁ puriso kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭiviratoti. |
‘This person, having abandoned sexual misconduct, abstains from sexual misconduct. |
Tamenaṁ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. |
Kings, having seized him on account of his abstention from sexual misconduct, kill him or bind him or banish him or act as they please.’ |
Api ca khvassa tatheva pāpakammaṁ pavedenti: |
But rather, they report his evil kamma thus: |
‘ayaṁ puriso paritthīsu parakumārīsu cārittaṁ āpajjīti. |
‘This person committed transgression with others’ wives, with others’ daughters.’ |
Tamenaṁ rājāno gahetvā kāmesumicchācārahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. |
Kings, having seized him on account of sexual misconduct, kill him or bind him or banish him or act as they please. |
Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? |
Have you seen or heard such a thing?” |
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. |
“We have seen it, venerable sir, heard it, and it will be heard.” |
“Taṁ kiṁ maññatha, bhikkhave, |
“What do you think, bhikkhus, |
api nu tumhehi diṭṭhaṁ vā sutaṁ vā: |
have you seen or heard: |
‘ayaṁ puriso musāvādaṁ pahāya musāvādā paṭiviratoti. |
‘This person, having abandoned false speech, abstains from false speech. |
Tamenaṁ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti? |
Kings, having seized him on account of his abstention from false speech, kill him or bind him or banish him or act as they please’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: |
Neither have I, bhikkhus, seen nor heard: |
‘ayaṁ puriso musāvādaṁ pahāya musāvādā paṭiviratoti. |
‘This person, having abandoned false speech, abstains from false speech. |
Tamenaṁ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. |
Kings, having seized him on account of his abstention from false speech, kill him or bind him or banish him or act as they please.’ |
Api ca khvassa tatheva pāpakammaṁ pavedenti: |
But rather, they report his evil kamma thus: |
‘ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ pabhañjīti. |
‘This person ruined the welfare of a householder or a householder’s son by false speech.’ |
Tamenaṁ rājāno gahetvā musāvādahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. |
Kings, having seized him on account of false speech, kill him or bind him or banish him or act as they please. |
Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? |
Have you seen or heard such a thing?” |
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. |
“We have seen it, venerable sir, heard it, and it will be heard.” |
“Taṁ kiṁ maññatha, bhikkhave, |
“What do you think, bhikkhus, |
api nu tumhehi diṭṭhaṁ vā sutaṁ vā: |
have you seen or heard: |
‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. |
‘This person, having abandoned liquor, wine, and intoxicants which are the basis for negligence, abstains from liquor, wine, and intoxicants which are the basis for negligence. |
Tamenaṁ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti? |
Kings, having seized him on account of his abstention from liquor, wine, and intoxicants which are the basis for negligence, kill him or bind him or banish him or act as they please’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: |
Neither have I, bhikkhus, seen nor heard: |
‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. |
‘This person, having abandoned liquor, wine, and intoxicants which are the basis for negligence, abstains from liquor, wine, and intoxicants which are the basis for negligence. |
Tamenaṁ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. |
Kings, having seized him on account of his abstention from liquor, wine, and intoxicants which are the basis for negligence, kill him or bind him or banish him or act as they please.’ |
Api ca khvassa tatheva pāpakammaṁ pavedenti: |
But rather, they report his evil kamma thus: |
‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto itthiṁ vā purisaṁ vā jīvitā voropesi; |
‘This person, indulging in liquor, wine, and intoxicants which are the basis for negligence, deprived a woman or a man of life; |
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyi; |
this person, indulging in liquor, wine, and intoxicants which are the basis for negligence, took from a village or a forest what was not given, in the manner of theft; |
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto paritthīsu parakumārīsu cārittaṁ āpajji; |
this person, indulging in liquor, wine, and intoxicants which are the basis for negligence, committed transgression with others’ wives, with others’ daughters; |
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ pabhañjīti. |
this person, indulging in liquor, wine, and intoxicants which are the basis for negligence, ruined the welfare of a householder or a householder’s son by false speech.’ |
Tamenaṁ rājāno gahetvā surāmerayamajjapamādaṭṭhānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. |
Kings, having seized him on account of (acts due to) liquor, wine, and intoxicants which are the basis for negligence, kill him or bind him or banish him or act as they please. |
Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? |
Have you seen or heard such a thing?” |
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. |
“We have seen it, venerable sir, heard it, and it will be heard.” |
Aṭṭhamaṁ. |
Eighth. |
179 - AN5.179 Gihisutta |
179 - AN5.179 Discourse for Householders |
Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Then the householder Anāthapiṇḍika, surrounded by about five hundred lay followers, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. |
Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: |
Then the Blessed One addressed the venerable Sāriputta: |
“yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya: |
“Sāriputta, if you should know of any householder clad in white, whose conduct is restrained regarding the five training rules, who is an easy attainer, without difficulty, without trouble, of the four blissful higher mental states that are abidings in happiness in this very life, he, if he wishes, could declare of himself: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti. |
‘Hell is destroyed for me, the animal realm is destroyed, the sphere of afflicted spirits is destroyed, a plane of misery, a bad destination, a lower realm is destroyed; I am a stream-enterer, not subject to fall, certain, heading for enlightenment.’ |
Katamesu pañcasu sikkhāpadesu saṁvutakammanto hoti? |
In what five training rules is his conduct restrained? |
Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
Here, Sāriputta, a noble-one's-disciple abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from liquor, wine, and intoxicants which are the basis for negligence. |
Imesu pañcasu sikkhāpadesu saṁvutakammanto hoti. |
In these five training rules his conduct is restrained. |
Katamesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? |
Of what four blissful higher mental states that are abidings in happiness in this very life is he an easy attainer, without difficulty, without trouble? |
Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti: |
Here, Sāriputta, a noble-one's-disciple is endowed with experiential confidence in the Buddha: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus is the Blessed One an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, fortunate, a knower of the world, an unsurpassed leader of persons to be tamed, a teacher of gods and humans, the enlightened one, the Blessed One.’ |
Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. |
This is his first blissful higher mental state, an abiding in happiness in this very life, attained for the purification of an impure mind, for the cleansing of an unclean mind. |
Puna caparaṁ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti: |
Furthermore, Sāriputta, a noble-one's-disciple is endowed with experiential confidence in the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. |
‘The Dhamma is well proclaimed by the Blessed One, visible here and now, timeless, inviting inspection, leading onwards, to be experienced by the wise for themselves.’ |
Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. |
This is his second blissful higher mental state, an abiding in happiness in this very life, attained for the purification of an impure mind, for the cleansing of an unclean mind. |
Puna caparaṁ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti: |
Furthermore, Sāriputta, a noble-one's-disciple is endowed with experiential confidence in the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. |
‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way, that is, the four pairs of persons, the eight types of individuals; this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ |
Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. |
This is his third blissful higher mental state, an abiding in happiness in this very life, attained for the purification of an impure mind, for the cleansing of an unclean mind. |
Puna caparaṁ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. |
Furthermore, Sāriputta, a noble-one's-disciple is endowed with virtues dear to the noble ones, unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, ungrasped, leading to concentration. |
Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. |
This is his fourth blissful higher mental state, an abiding in happiness in this very life, attained for the purification of an impure mind, for the cleansing of an unclean mind. |
Imesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
Of these four blissful higher mental states that are abidings in happiness in this very life, he is an easy attainer, without difficulty, without trouble. |
Yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ—imesu pañcasu sikkhāpadesu saṁvutakammantaṁ, imesañca catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya: |
Sāriputta, if you should know of any householder clad in white—whose conduct is restrained in these five training rules, and who is an easy attainer, without difficulty, without trouble, of these four blissful higher mental states that are abidings in happiness in this very life—he, if he wishes, could declare of himself: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti. |
‘Hell is destroyed for me, the animal realm is destroyed, the sphere of afflicted spirits is destroyed, a plane of misery, a bad destination, a lower realm is destroyed; I am a stream-enterer, not subject to fall, certain, heading for enlightenment.’ |
Nirayesu bhayaṁ disvā, |
Seeing the fear in hells, |
pāpāni parivajjaye; |
one should avoid evils; |
Ariyadhammaṁ samādāya, |
Having undertaken the noble Dhamma, |
paṇḍito parivajjaye. |
the wise one should avoid them. |
Na hiṁse pāṇabhūtāni, |
One should not harm living beings, |
vijjamāne parakkame; |
when there is an opportunity to exert oneself; |
Musā ca na bhaṇe jānaṁ, |
And one should not knowingly speak falsehood, |
adinnaṁ na parāmase. |
nor misappropriate what is not given. |
Sehi dārehi santuṭṭho, |
Content with one’s own wife, |
paradārañca ārame; |
one should avoid another’s wife; |
Merayaṁ vāruṇiṁ jantu, |
A being should not drink liquor or wine, |
na pive cittamohaniṁ. |
that causes delusion of mind. |
Anussareyya sambuddhaṁ, |
One should recollect the Enlightened One, |
dhammañcānuvitakkaye; |
and reflect upon the Dhamma; |
Abyāpajjaṁ hitaṁ cittaṁ, |
One should develop a mind of non-ill will and benefit, |
devalokāya bhāvaye. |
for rebirth in a deva world. |
Upaṭṭhite deyyadhamme, |
When things to be given are at hand, |
puññatthassa jigīsato; |
for one seeking to gain merit; |
Santesu paṭhamaṁ dinnā, |
Given first to the good ones, |
vipulā hoti dakkhiṇā. |
the offering becomes abundant. |
Santo have pavakkhāmi, |
I will indeed speak of the good, |
sāriputta suṇohi me; |
Sāriputta, listen to me; |
Iti kaṇhāsu setāsu, |
Among black, white, |
rohiṇīsu harīsu vā. |
red, or tawny cows, |
Kammāsāsu sarūpāsu, |
Spotted or uniformly colored, |
gosu pārevatāsu vā; |
or among pigeons; |
Yāsu kāsuci etāsu, |
Among any of these, |
danto jāyati puṅgavo. |
a tamed bull is born. |
Dhorayho balasampanno, |
A beast of burden, endowed with strength, |
kalyāṇajavanikkamo; |
of fine speed and gait; |
Tameva bhāre yuñjanti, |
Him they yoke to the burden, |
nāssa vaṇṇaṁ parikkhare. |
they do not consider his color. |
Evamevaṁ manussesu, |
So too among humans, |
yasmiṁ kismiñci jātiye; |
in whatever birth one may be; |
Khattiye brāhmaṇe vesse, |
Khattiya, brahmin, vessa, |
sudde caṇḍālapukkuse. |
sudda, caṇḍāla, or pukkusa. |
Yāsu kāsuci etāsu, |
Among any of these, |
danto jāyati subbato; |
one who is tamed is well-behaved; |
Dhammaṭṭho sīlasampanno, |
Established in Dhamma, accomplished in virtue, |
saccavādī hirīmano. |
a speaker of truth, with a sense of shame. |
Pahīnajātimaraṇo, |
With birth and death abandoned, |
brahmacariyassa kevalī; |
a complete master of the holy life; |
Pannabhāro visaṁyutto, |
With burden laid down, unfettered, |
katakicco anāsavo. |
duty done, without taints. |
Pāragū sabbadhammānaṁ, |
Gone to the far shore of all dhammas, |
anupādāya nibbuto; |
extinguished without clinging; |
Tasmiñca viraje khette, |
In that stainless field, |
vipulā hoti dakkhiṇā. |
the offering is abundant. |
Bālā ca avijānantā, |
But fools, not knowing, |
dummedhā assutāvino; |
unwise, unlearned; |
Bahiddhā dadanti dānāni, |
Give gifts outside, |
na hi sante upāsare. |
they do not resort to the good ones. |
Ye ca sante upāsanti, |
But those who resort to the good ones, |
sappaññe dhīrasammate; |
esteemed by the wise as steadfast; |
Saddhā ca nesaṁ sugate, |
Their faith in the Fortunate One |
mūlajātā patiṭṭhitā. |
is rooted and established. |
Devalokañca te yanti, |
They go to a deva world, |
kule vā idha jāyare; |
or are born here in a good family; |
Anupubbena nibbānaṁ, |
Progressively, the wise ones |
adhigacchanti paṇḍitā”ti. |
attain Nibbāna.” |
Navamaṁ. |
Ninth. |
180 - AN5.180 Gavesīsutta |
180 – AN5.180 Gavesī |
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. |
On one occasion the Blessed One was wandering on tour in the Kosalan country with a great Saṅgha of bhikkhus. |
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese mahantaṁ sālavanaṁ; |
The Blessed One, travelling along the highway, saw a great sāl-tree forest in a certain place. |
disvāna maggā okkamma yena taṁ sālavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ sālavanaṁ ajjhogāhetvā aññatarasmiṁ padese sitaṁ pātvākāsi. |
Having seen it, he left the road and approached the sāl-tree forest; having approached, he entered it and at a certain spot, he smiled. |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the Venerable Ānanda: |
“ko nu kho hetu ko paccayo bhagavato sitassa pātukammāya? |
“What is the cause, what is the reason for the Blessed One’s smile? |
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. |
Tathāgatas do not smile for no reason.” |
Atha kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda said to the Blessed One: |
“ko nu kho, bhante, hetu ko paccayo bhagavato sitassa pātukammāya? |
“What, venerable sir, is the cause, what is the reason for the Blessed One’s smile? |
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. |
Tathāgatas do not smile for no reason.” |
“Bhūtapubbaṁ, ānanda, imasmiṁ padese nagaraṁ ahosi iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. |
“Formerly, Ānanda, in this spot there was a city that was successful and prosperous, with many people, crowded with inhabitants. |
Taṁ kho panānanda, nagaraṁ kassapo bhagavā arahaṁ sammāsambuddho upanissāya vihāsi. |
And, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, dwelled in dependence on that city. |
Kassapassa kho panānanda, bhagavato arahato sammāsambuddhassa gavesī nāma upāsako ahosi sīlesu aparipūrakārī. |
Now, Ānanda, for the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, there was a lay follower named Gavesī who was a non-fulfiller of the virtues. |
Gavesinā kho, ānanda, upāsakena pañcamattāni upāsakasatāni paṭidesitāni samādapitāni ahesuṁ sīlesu aparipūrakārino. |
Ānanda, the lay follower Gavesī had instructed and established five hundred lay followers who were non-fulfillers of the virtues. |
Atha kho, ānanda, gavesissa upāsakassa etadahosi: |
Then, Ānanda, it occurred to the lay follower Gavesī: |
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino. |
‘I am of great service to these five hundred lay followers, their leader and instructor, but I am a non-fulfiller of the virtues, and these five hundred lay followers are also non-fulfillers of the virtues. |
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; |
In this respect, we are exactly the same; there is nothing extra. |
handāhaṁ atirekāyā’ti. |
Come now, I should strive for something extra.’ |
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: |
Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said to those five hundred lay followers: |
‘ajjatagge maṁ āyasmanto sīlesu paripūrakāriṁ dhārethā’ti. |
‘From today, venerable ones, you should consider me a fulfiller of the virtues.’ |
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: |
Then, Ānanda, it occurred to those five hundred lay followers: |
‘ayyo kho gavesī amhākaṁ bahūpakāro pubbaṅgamo samādapetā. |
‘Master Gavesī is of great service to us, our leader and instructor. |
Ayyo hi nāma gavesī sīlesu paripūrakārī bhavissati. |
Master Gavesī will be a fulfiller of the virtues. |
Kimaṅgaṁ pana mayan’ti. |
Why not us as well?’ |
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ: |
Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said to the lay follower Gavesī: |
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni sīlesu paripūrakārino dhāretū’ti. |
‘From today, may Master Gavesī consider these five hundred lay followers to be fulfillers of the virtues.’ |
Atha kho, ānanda, gavesissa upāsakassa etadahosi: |
Then, Ānanda, it occurred to the lay follower Gavesī: |
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino. |
‘I am of great service to these five hundred lay followers, their leader and instructor. I am a fulfiller of the virtues, and these five hundred lay followers are also fulfillers of the virtues. |
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; |
In this respect, we are exactly the same; there is nothing extra. |
handāhaṁ atirekāyā’ti. |
Come now, I should strive for something extra.’ |
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: |
Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said to those five hundred lay followers: |
‘ajjatagge maṁ āyasmanto brahmacāriṁ dhāretha ārācāriṁ virataṁ methunā gāmadhammā’ti. |
‘From today, venerable ones, consider me as one who lives the celibate life, living apart, abstaining from the low practice of sexual intercourse.’ |
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: |
Then, Ānanda, it occurred to those five hundred lay followers: |
‘ayyo kho gavesī amhākaṁ bahūpakāro pubbaṅgamo samādapetā. |
‘Master Gavesī is of great service to us, our leader and instructor. |
Ayyo hi nāma gavesī brahmacārī bhavissati ārācārī virato methunā gāmadhammā. |
Master Gavesī will live the celibate life, living apart, abstaining from the low practice of sexual intercourse. |
Kimaṅgaṁ pana mayan’ti. |
Why not us as well?’ |
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ: |
Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said to the lay follower Gavesī: |
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni brahmacārino dhāretu ārācārino viratā methunā gāmadhammā’ti. |
‘From today, may Master Gavesī consider these five hundred lay followers to be living the celibate life, living apart, abstaining from the low practice of sexual intercourse.’ |
Atha kho, ānanda, gavesissa upāsakassa etadahosi: |
Then, Ānanda, it occurred to the lay follower Gavesī: |
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā. |
‘I am of great service to these five hundred lay followers, their leader and instructor. |
Ahañcamhi sīlesu paripūrakārī. |
I am a fulfiller of the virtues. |
Imānipi pañca upāsakasatāni sīlesu paripūrakārino. |
These five hundred lay followers are also fulfillers of the virtues. |
Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. |
I live the celibate life, living apart, abstaining from the low practice of sexual intercourse. |
Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. |
These five hundred lay followers also live the celibate life, living apart, abstaining from the low practice of sexual intercourse. |
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; |
In this respect, we are exactly the same; there is nothing extra. |
handāhaṁ atirekāyā’ti. |
Come now, I should strive for something extra.’ |
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: |
Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said to those five hundred lay followers: |
‘ajjatagge maṁ āyasmanto ekabhattikaṁ dhāretha rattūparataṁ virataṁ vikālabhojanā’ti. |
‘From today, venerable ones, consider me as one who eats only one meal a day, who refrains from eating at night and from eating at the wrong time.’ |
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: |
Then, Ānanda, it occurred to those five hundred lay followers: |
‘ayyo kho gavesī bahūpakāro pubbaṅgamo samādapetā. |
‘Master Gavesī is of great service, our leader and instructor. |
Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā. |
Master Gavesī will be one who eats only one meal a day, who refrains from eating at night and from eating at the wrong time. |
Kimaṅgaṁ pana mayan’ti. |
Why not us as well?’ |
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ: |
Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said to the lay follower Gavesī: |
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti. |
‘From today, may Master Gavesī consider these five hundred lay followers to be ones who eat only one meal a day, who refrain from eating at night and from eating at the wrong time.’ |
Atha kho, ānanda, gavesissa upāsakassa etadahosi: |
Then, Ānanda, it occurred to the lay follower Gavesī: |
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā. |
‘I am of great service to these five hundred lay followers, their leader and instructor. |
Ahañcamhi sīlesu paripūrakārī. |
I am a fulfiller of the virtues. |
Imānipi pañca upāsakasatāni sīlesu paripūrakārino. |
These five hundred lay followers are also fulfillers of the virtues. |
Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. |
I live the celibate life, living apart, abstaining from the low practice of sexual intercourse. |
Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. |
These five hundred lay followers also live the celibate life, living apart, abstaining from the low practice of sexual intercourse. |
Ahañcamhi ekabhattiko rattūparato virato vikālabhojanā. |
I am one who eats only one meal a day, refraining from eating at night and from eating at the wrong time. |
Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā. |
These five hundred lay followers also eat only one meal a day, refraining from eating at night and from eating at the wrong time. |
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; |
In this respect, we are exactly the same; there is nothing extra. |
handāhaṁ atirekāyā’ti. |
Come now, I should strive for something extra.’ |
Atha kho, ānanda, gavesī upāsako yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
Then, Ānanda, the lay follower Gavesī approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; having approached, he said to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: |
‘labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ labheyyaṁ upasampadan’ti. |
‘Venerable sir, may I receive the going forth in the Blessed One’s presence, may I receive the acceptance?’ |
Alattha kho, ānanda, gavesī upāsako kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alattha upasampadaṁ. |
And, Ānanda, the lay follower Gavesī received the going forth in the presence of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; he received the acceptance. |
Acirūpasampanno kho panānanda, gavesī bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Not long after his acceptance, Ānanda, the bhikkhu Gavesī, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time realized for himself with direct knowledge, in this very life, that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsi. |
He directly knew: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Aññataro ca panānanda, gavesī bhikkhu arahataṁ ahosi. |
And, Ānanda, the bhikkhu Gavesī became one of the arahants. |
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: |
Then, Ānanda, it occurred to those five hundred lay followers: |
‘ayyo kho gavesī amhākaṁ bahūpakāro pubbaṅgamo samādapetā. |
‘Master Gavesī is of great service to us, our leader and instructor. |
Ayyo hi nāma gavesī kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati. |
Master Gavesī will shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness. |
Kimaṅgaṁ pana mayan’ti. |
Why not us as well?’ |
Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: |
Then, Ānanda, those five hundred lay followers approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; having approached, they said to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: |
‘labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan’ti. |
‘Venerable sir, may we receive the going forth in the Blessed One’s presence, may we receive the acceptance?’ |
Alabhiṁsu kho, ānanda, tāni pañca upāsakasatāni kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alabhiṁsu upasampadaṁ. |
And, Ānanda, those five hundred lay followers received the going forth in the presence of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; they received the acceptance. |
Atha kho, ānanda, gavesissa bhikkhuno etadahosi: |
Then, Ānanda, it occurred to the bhikkhu Gavesī: |
‘ahaṁ kho imassa anuttarassa vimuttisukhassa nikāmalābhī homi akicchalābhī akasiralābhī. |
‘I am an obtainer at will, without difficulty, without trouble, of this unsurpassed bliss of liberation. |
Aho vatimānipi pañca bhikkhusatāni imassa anuttarassa vimuttisukhassa nikāmalābhino assu akicchalābhino akasiralābhino’ti. |
Oh, may these five hundred bhikkhus also be obtainers at will, without difficulty, without trouble, of this unsurpassed bliss of liberation!’ |
Atha kho, ānanda, tāni pañca bhikkhusatāni vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— |
Then, Ānanda, those five hundred bhikkhus, dwelling withdrawn, diligent, ardent, and resolute, in no long time—for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed culmination— |
brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsu. |
realized for themselves with direct knowledge, in this very life, the culmination of the holy life, and having entered upon it, they dwelled in it. |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññiṁsu. |
They directly knew: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Iti kho, ānanda, tāni pañca bhikkhusatāni gavesīpamukhāni uttaruttari paṇītapaṇītaṁ vāyamamānā anuttaraṁ vimuttiṁ sacchākaṁsu. |
Thus, Ānanda, those five hundred bhikkhus with Gavesī at their head, striving ever higher and for what was more and more sublime, realized unsurpassed liberation. |
Tasmātiha, ānanda, evaṁ sikkhitabbaṁ: |
Therefore, Ānanda, you should train yourselves thus: |
‘uttaruttari paṇītapaṇītaṁ vāyamamānā anuttaraṁ vimuttiṁ sacchikarissāmā’ti. |
‘Striving ever higher and for what is more and more sublime, we will realize unsurpassed liberation.’ |
Evañhi vo, ānanda, sikkhitabban”ti. |
This is how you should train yourselves, Ānanda.” |
Dasamaṁ. |
Tenth. |
Upāsakavaggo tatiyo. |
The Chapter on Lay Followers, the Third. |
Tassuddānaṁ |
The summary: |
Sārajjaṁ visārado nirayaṁ, |
Timidity, confidence, hell, |
Veraṁ caṇḍālapañcamaṁ; |
hostility, and the outcaste as the fifth; |
Pīti vaṇijjā rājāno, |
joy, trade, kings, |
Gihī ceva gavesināti. |
the householder and Gavesī. |
192 - AN5.192 Doṇabrāhmaṇasutta |
192 – AN5.192 The Brahmin Doṇa |
Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the brahmin Doṇa approached the Blessed One and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho doṇo brāhmaṇo bhagavantaṁ etadavoca: |
When they had concluded their greetings and cordial talk, he sat down to one side. Seated to one side, the brahmin Doṇa said to the Blessed One: |
“Sutaṁ metaṁ, bho gotama: |
“Master Gotama, I have heard this: |
‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. |
‘The ascetic Gotama does not pay homage to, or rise up for, or offer a seat to brahmins who are old, aged, burdened with years, advanced in life, and have reached the final stage.’ |
Tayidaṁ, bho gotama, tatheva. |
This is indeed true, Master Gotama. |
Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. |
For Master Gotama does not pay homage to, or rise up for, or offer a seat to brahmins who are old, aged, burdened with years, advanced in life, and have reached the final stage. |
Tayidaṁ, bho gotama, na sampannamevā”ti. |
This, Master Gotama, is not proper.” |
“Tvampi no, doṇa, brāhmaṇo paṭijānāsī”ti? |
“Doṇa, do you too claim to be a brahmin?” |
“Yañhi taṁ, bho gotama, sammā vadamāno vadeyya: |
“If, Master Gotama, one could rightly say of anyone: |
‘brāhmaṇo ubhato sujāto— |
‘A brahmin well-born on both sides, of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation; a reciter and preserver of the mantras, a master of the three Vedas with their glossaries, rituals, phonology, and etymology, and the histories as a fifth; a grammarian and a philologist, skilled in cosmology and the marks of a great man,’ it is of me, Master Gotama, that one could rightly say this. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’ti, mameva taṁ, bho gotama, sammā vadamāno vadeyya. |
For I, Master Gotama, am a brahmin well-born on both sides, of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation; a reciter and preserver of the mantras, a master of the three Vedas with their glossaries, rituals, phonology, and etymology, and the histories as a fifth; a grammarian and a philologist, skilled in cosmology and the marks of a great man.” |
Ahañhi, bho gotama, brāhmaṇo ubhato sujāto— |
“Doṇa, the ancient brahmin sages who were the creators and propounders of the mantras, whose ancient verses, chanted, pronounced, and compiled, the brahmins of today still chant, still recite, repeating what was spoken, intoning what was intoned, and rehearsing what was rehearsed—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitra, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu— |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo”ti. |
they declared these five kinds of brahmins: |
“Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; |
one like Brahmā, one like a deva, one who observes the boundary, one who has broken the boundary, and a brahmin outcaste as the fifth. |
tyāssume pañca brāhmaṇe paññāpenti— |
Of these, Doṇa, which one are you?” |
brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ. |
“We, Master Gotama, do not know these five kinds of brahmins, but we do know that we are brahmins. |
Tesaṁ tvaṁ doṇa, katamo”ti? |
It would be good if Master Gotama would teach me the Dhamma so that I may know these five kinds of brahmins.” |
“Na kho mayaṁ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṁ brāhmaṇātveva jānāma. |
“Well then, brahmin, listen and pay close attention. I will speak.” |
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ ime pañca brāhmaṇe jāneyyan”ti. |
“Yes, sir,” the brahmin Doṇa replied to the Blessed One. |
“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
The Blessed One said this: |
“Evaṁ, bho”ti kho doṇo brāhmaṇo bhagavato paccassosi. |
“And how, Doṇa, is a brahmin one like Brahmā? |
Bhagavā etadavoca: |
Here, Doṇa, a brahmin is well-born on both sides— |
“Kathañca, doṇa, brāhmaṇo brahmasamo hoti? |
of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation. |
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— |
For forty-eight years he lives the celibate life of a student, studying the mantras. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Having lived the celibate life of a student for forty-eight years and having studied the mantras, he seeks his teacher’s fee righteously, not unrighteously. |
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. |
And what, Doṇa, is righteousness in this case? |
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. |
Not by agriculture, nor by commerce, nor by cattle-herding, nor by archery, nor by royal service, nor by any other craft, but solely by going on alms round, not despising the alms bowl. |
Tattha ca, doṇa, ko dhammo? |
Having presented his teacher’s fee, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness. |
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. |
Having thus gone forth, he dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
So ācariyassa ācariyadhanaṁ niyyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
With compassion … |
So evaṁ pabbajito samāno mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
with altruistic joy … |
Karuṇā …pe… |
He dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
muditā … |
Having developed these four Brahmā-vihāras, with the breakup of the body, after death, he is reborn in a happy destination, in the Brahmā world. |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
In this way, Doṇa, a brahmin is one like Brahmā. |
So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjati. |
And how, Doṇa, is a brahmin one like a deva? |
Evaṁ kho, doṇa, brāhmaṇo brahmasamo hoti. |
Here, Doṇa, a brahmin is well-born on both sides— |
Kathañca, doṇa, brāhmaṇo devasamo hoti? |
of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation. |
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— |
For forty-eight years he lives the celibate life of a student, studying the mantras. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Having lived the celibate life of a student for forty-eight years and having studied the mantras, he seeks his teacher’s fee righteously, not unrighteously. |
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. |
And what, Doṇa, is righteousness in this case? |
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. |
Not by agriculture, nor by commerce, nor by cattle-herding, nor by archery, nor by royal service, nor by any other craft, but solely by going on alms round, not despising the alms bowl. |
Tattha ca, doṇa, ko dhammo? |
Having presented his teacher’s fee, he seeks a wife righteously, not unrighteously. |
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. |
And what, Doṇa, is righteousness in this case? |
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena. |
Not by buying or selling, but a brahmin woman given with a presentation of water. |
Tattha ca, doṇa, ko dhammo? |
He approaches only a brahmin woman, not a khattiya woman, not a vessa woman, not a sudda woman, not a caṇḍāla woman, not a nesāda woman, not a veṇa woman, not a rathakāra woman, not a pukkusa woman; he does not approach a pregnant woman; he does not approach a nursing woman; he does not approach a woman who is not in season. |
Neva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ. |
And why, Doṇa, does a brahmin not approach a pregnant woman? |
So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati. |
If, Doṇa, a brahmin approaches a pregnant woman, the boy or girl is born soiled with filth. |
Kasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati? |
Therefore, Doṇa, a brahmin does not approach a pregnant woman. |
Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. |
And why, Doṇa, does a brahmin not approach a nursing woman? |
Tasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati. |
If, Doṇa, a brahmin approaches a nursing woman, the boy or girl is born contaminated by filth. |
Kasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati? |
Therefore, Doṇa, a brahmin does not approach a nursing woman. |
Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. |
That brahmin woman of his is not for lust, not for amusement, not for pleasure, but the brahmin woman is for the brahmin for the sake of progeny. |
Tasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati. |
Having had intercourse, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness. |
Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. |
Having thus gone forth, secluded from sensual pleasures … he enters and dwells in the fourth jhāna. |
So methunaṁ uppādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
Having developed these four jhānas, with the breakup of the body, after death, he is reborn in a happy destination, in the heavenly world. |
So evaṁ pabbajito samāno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. |
In this way, Doṇa, a brahmin is one like a deva. |
So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
And how, Doṇa, is a brahmin one who observes the boundary? |
Evaṁ kho, doṇa, brāhmaṇo devasamo hoti. |
Here, Doṇa, a brahmin is well-born on both sides— |
Kathañca, doṇa, brāhmaṇo mariyādo hoti? |
of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation. |
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— |
For forty-eight years he lives the celibate life of a student, studying the mantras. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Having lived the celibate life of a student for forty-eight years and having studied the mantras, he seeks his teacher’s fee righteously, not unrighteously. |
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. |
And what, Doṇa, is righteousness in this case? |
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. |
Not by agriculture, nor by commerce, nor by cattle-herding, nor by archery, nor by royal service, nor by any other craft, but solely by going on alms round, not despising the alms bowl. |
Tattha ca, doṇa, ko dhammo? |
Having presented his teacher’s fee, he seeks a wife righteously, not unrighteously. |
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. |
And what, Doṇa, is righteousness in this case? |
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena. |
Not by buying or selling, but a brahmin woman given with a presentation of water. |
Tattha ca, doṇa, ko dhammo? |
He approaches only a brahmin woman, not a khattiya woman, not a vessa woman, not a sudda woman, not a caṇḍāla woman, not a nesāda woman, not a veṇa woman, not a rathakāra woman, not a pukkusa woman; he does not approach a pregnant woman; he does not approach a nursing woman; he does not approach a woman who is not in season. |
Neva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ. |
And why, Doṇa, does a brahmin not approach a pregnant woman? |
So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati. |
If, Doṇa, a brahmin approaches a pregnant woman, the boy or girl is born soiled with filth. |
Kasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati? |
Therefore, Doṇa, a brahmin does not approach a pregnant woman. |
Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. |
And why, Doṇa, does a brahmin not approach a nursing woman? |
Tasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati. |
If, Doṇa, a brahmin approaches a nursing woman, the boy or girl is born contaminated by filth. |
Kasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati? |
Therefore, Doṇa, a brahmin does not approach a nursing woman. |
Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. |
That brahmin woman of his is not for lust, not for amusement, not for pleasure, but the brahmin woman is for the brahmin for the sake of progeny. |
Tasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati. |
Having had intercourse, desiring that same delight in a son, he dwells in the household, he does not go forth from the household life into homelessness. |
Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. |
He stands on the boundary of the ancient brahmins, he does not transgress it. |
So methunaṁ uppādetvā tameva puttassādaṁ nikāmayamāno kuṭumbaṁ ajjhāvasati, na agārasmā anagāriyaṁ pabbajati. |
‘Because the brahmin stands on the boundary of the ancient brahmins and does not transgress it,’ Doṇa, therefore a brahmin is called one who observes the boundary. |
Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha tiṭṭhati, taṁ na vītikkamati. |
In this way, Doṇa, a brahmin is one who observes the boundary. |
‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo ṭhito taṁ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati. |
And how, Doṇa, is a brahmin one who has broken the boundary? |
Evaṁ kho, doṇa, brāhmaṇo mariyādo hoti. |
Here, Doṇa, a brahmin is well-born on both sides— |
Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti? |
of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation. |
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— |
For forty-eight years he lives the celibate life of a student, studying the mantras. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Having lived the celibate life of a student for forty-eight years and having studied the mantras, he seeks his teacher’s fee righteously, not unrighteously. |
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. |
And what, Doṇa, is righteousness in this case? |
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. |
Not by agriculture, nor by commerce, nor by cattle-herding, nor by archery, nor by royal service, nor by any other craft, but solely by going on alms round, not despising the alms bowl. |
Tattha ca, doṇa, ko dhammo? |
Having presented his teacher’s fee, he seeks a wife righteously and unrighteously, by buying and by selling, and a brahmin woman given with a presentation of water. |
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. |
He approaches a brahmin woman and also a khattiya woman, a vessa woman, a sudda woman, a caṇḍāla woman, a nesāda woman, a veṇa woman, a rathakāra woman, and a pukkusa woman; he approaches a pregnant woman, a nursing woman, a woman in season, and a woman not in season. |
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ. |
That brahmin woman of his is for lust, for amusement, for pleasure, and also for progeny for the brahmin. |
So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. |
He does not stand on the boundary of the ancient brahmins, he transgresses it. |
Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. |
‘Because the brahmin does not stand on the boundary of the ancient brahmins but transgresses it,’ Doṇa, therefore a brahmin is called one who has broken the boundary. |
Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha na tiṭṭhati, taṁ vītikkamati. |
In this way, Doṇa, a brahmin is one who has broken the boundary. |
‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo na ṭhito taṁ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati. |
And how, Doṇa, is a brahmin a brahmin outcaste? |
Evaṁ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti. |
Here, Doṇa, a brahmin is well-born on both sides— |
Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti? |
of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation. |
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— |
For forty-eight years he lives the celibate life of a student, studying the mantras. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Having lived the celibate life of a student for forty-eight years and having studied the mantras, he seeks his teacher’s fee righteously and unrighteously, |
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. |
by agriculture, by commerce, by cattle-herding, by archery, by royal service, by any other craft, and also solely by going on alms round, not despising the alms bowl. |
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammenapi adhammenapi |
Having presented his teacher’s fee, he seeks a wife righteously and unrighteously, by buying and by selling, and a brahmin woman given with a presentation of water. |
kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṁ anatimaññamāno. |
He approaches a brahmin woman and also a khattiya woman, a vessa woman, a sudda woman, a caṇḍāla woman, a nesāda woman, a veṇa woman, a rathakāra woman, and a pukkusa woman; he approaches a pregnant woman, a nursing woman, a woman in season, and a woman not in season. |
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ. |
That brahmin woman of his is for lust, for amusement, for pleasure, and also for progeny for the brahmin. |
So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. |
He makes a living by all kinds of work. |
Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. |
The brahmins say to him: |
So sabbakammehi jīvikaṁ kappeti. |
‘Why does the venerable brahmin, while claiming to be a brahmin, make a living by all kinds of work?’ |
Tamenaṁ brāhmaṇā evamāhaṁsu: |
He says: |
‘kasmā bhavaṁ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṁ kappetī’ti? |
‘Just as, sirs, a fire burns what is pure and what is impure, but the fire is not defiled by that; |
So evamāha: |
in the same way, sirs, even if a brahmin makes a living by all kinds of work, the brahmin is not defiled by that. |
‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati; |
‘Because he makes a living by all kinds of work,’ Doṇa, therefore a brahmin is called a brahmin outcaste. |
evamevaṁ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṁ kappeti, na ca tena brāhmaṇo upalippati. |
In this way, Doṇa, a brahmin is a brahmin outcaste. |
Sabbakammehi jīvikaṁ kappetī’ti kho, doṇa, tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati. |
Doṇa, the ancient brahmin sages who were the creators and propounders of the mantras, whose ancient verses, chanted, pronounced, and compiled, the brahmins of today still chant, still recite, repeating what was spoken, intoning what was intoned, and rehearsing what was rehearsed—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitra, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu; |
Evaṁ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti. |
they declared these five kinds of brahmins: |
Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samīhitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; |
one like Brahmā, one like a deva, one who observes the boundary, one who has broken the boundary, and a brahmin outcaste as the fifth. |
tyassume pañca brāhmaṇe paññāpenti— |
Of these, Doṇa, which one are you? |
brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ. |
“In that case, Master Gotama, we do not even measure up to a brahmin outcaste. |
Tesaṁ tvaṁ, doṇa, katamoti? |
Excellent, Master Gotama … let Master Gotama remember me as a lay follower who has gone for refuge from this day for life.” |
Evaṁ sante mayaṁ, bho gotama, brāhmaṇacaṇḍālampi na pūrema. |
Second. |
Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
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Dutiyaṁ. |
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193 - AN5.193 Saṅgāravasutta |
193 – AN5.193 Saṅgārava |
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the brahmin Saṅgārava approached the Blessed One and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: |
When they had concluded their greetings and cordial talk, he sat down to one side. Seated to one side, the brahmin Saṅgārava said to the Blessed One: |
“ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? |
“What, Master Gotama, is the cause, what is the reason why sometimes even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited? |
Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti? |
What, Master Gotama, is the cause, what is the reason why sometimes even mantras that have not been recited for a long time come to mind, let alone those that have been recited?” |
Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
“Brahmin, at a time when one dwells with a mind obsessed by sensual lust, overcome by sensual lust, and one does not understand as it really is the escape from arisen sensual lust, at that time one does not understand or see as it really is one's own welfare, nor does one understand or see as it really is the welfare of others, nor does one understand or see as it really is the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. |
It is as if, brahmin, there were a bowl of water mixed with lac, turmeric, blue dye, or crimson. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would not know or see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
So too, brahmin, at a time when one dwells with a mind obsessed by sensual lust, overcome by sensual lust, and one does not understand as it really is the escape from arisen sensual lust, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, brahmin, at a time when one dwells with a mind obsessed by ill will, overcome by ill will, and one does not understand as it really is the escape from arisen ill will, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito ussadakajāto. |
It is as if, brahmin, there were a bowl of water heated by a fire, bubbling and boiling. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would not know or see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
So too, brahmin, at a time when one dwells with a mind obsessed by ill will, overcome by ill will, and one does not understand as it really is the escape from arisen ill will, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, brahmin, at a time when one dwells with a mind obsessed by sloth and torpor, overcome by sloth and torpor, and one does not understand as it really is the escape from arisen sloth and torpor, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. |
It is as if, brahmin, there were a bowl of water covered with water plants and algae. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would not know or see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
So too, brahmin, at a time when one dwells with a mind obsessed by sloth and torpor, overcome by sloth and torpor, and one does not understand as it really is the escape from arisen sloth and torpor, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, brahmin, at a time when one dwells with a mind obsessed by restlessness and remorse, overcome by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. |
It is as if, brahmin, there were a bowl of water stirred by the wind, turbulent, churning, with waves. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would not know or see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
So too, brahmin, at a time when one dwells with a mind obsessed by restlessness and remorse, overcome by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, brahmin, at a time when one dwells with a mind obsessed by doubt, overcome by doubt, and one does not understand as it really is the escape from arisen doubt, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. |
It is as if, brahmin, there were a bowl of water, turbid, stirred up, muddy, placed in the dark. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would not know or see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
So too, brahmin, at a time when one dwells with a mind obsessed by doubt, overcome by doubt, and one does not understand as it really is the escape from arisen doubt, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. |
And, brahmin, at a time when one does not dwell with a mind obsessed by sensual lust, not overcome by sensual lust, and one understands as it really is the escape from arisen sensual lust, at that time one understands and sees as it really is one's own welfare, at that time one understands and sees as it really is the welfare of others, at that time one understands and sees as it really is the welfare of both. Then even mantras that have not been recited for a long time come to mind, let alone those that have been recited. |
Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. |
It is as if, brahmin, there were a bowl of water not mixed with lac, turmeric, blue dye, or crimson. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati …pe…. |
So too, brahmin, at a time when one does not dwell with a mind obsessed with sensual lust… and so on…. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe… |
Furthermore, brahmin, at a time when one does not dwell with a mind obsessed by ill will … and so on … |
seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto. |
it is as if, brahmin, there were a bowl of water not heated by a fire, not bubbling, not boiling. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe…. |
So too, brahmin, at a time when one does not dwell with a mind obsessed with ill will… and so on…. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe… |
Furthermore, brahmin, at a time when one does not dwell with a mind obsessed by sloth and torpor … and so on … |
seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. |
it is as if, brahmin, there were a bowl of water not covered with water plants and algae. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe…. |
So too, brahmin, at a time when one does not dwell with a mind obsessed with sloth and torpor… and so on…. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe… |
Furthermore, brahmin, at a time when one does not dwell with a mind obsessed by restlessness and remorse … and so on … |
seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. |
it is as if, brahmin, there were a bowl of water not stirred by the wind, not turbulent, not churning, not wavy. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe…. |
So too, brahmin, at a time when one does not dwell with a mind obsessed with restlessness and remorse… and so on…. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. |
Furthermore, brahmin, at a time when one does not dwell with a mind obsessed by doubt, not overcome by doubt, and one understands as it really is the escape from arisen doubt, at that time one understands and sees as it really is one's own welfare, at that time one understands and sees as it really is the welfare of others, at that time one understands and sees as it really is the welfare of both. Then even mantras that have not been recited for a long time come to mind, let alone those that have been recited. |
Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. |
It is as if, brahmin, there were a bowl of water, clear, limpid, untroubled, placed in the light. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. |
So too, brahmin, at a time when one does not dwell with a mind obsessed by doubt, not overcome by doubt, and one understands as it really is the escape from arisen doubt, at that time one understands and sees as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have not been recited for a long time come to mind, let alone those that have been recited. |
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
This, brahmin, is the cause, this is the reason why sometimes even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Ayaṁ pana, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti. |
This, brahmin, is the cause, this is the reason why sometimes even mantras that have not been recited for a long time come to mind, let alone those that have been recited.” |
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“Excellent, Master Gotama … let Master Gotama remember me as a lay follower who has gone for refuge from this day for life.” |
Tatiyaṁ. |
Third. |
194 - AN5.194 Kāraṇapālīsutta |
194 – AN5.194 Kāraṇapālī |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Blessed One was dwelling at Vesālī, in the Great Wood, in the Gabled Hall. |
Tena kho pana samayena kāraṇapālī brāhmaṇo licchavīnaṁ kammantaṁ kāreti. |
At that time, the brahmin Kāraṇapālī was supervising the work of the Licchavis. |
Addasā kho kāraṇapālī brāhmaṇo piṅgiyāniṁ brāhmaṇaṁ dūratova āgacchantaṁ; |
The brahmin Kāraṇapālī saw the brahmin Piṅgiyānī coming from a distance. |
disvā piṅgiyāniṁ brāhmaṇaṁ etadavoca: |
Having seen him, he said to the brahmin Piṅgiyānī: |
“Handa kuto nu bhavaṁ piṅgiyānī āgacchati divā divassā”ti? |
“Now where is the venerable Piṅgiyānī coming from in the middle of the day?” |
“Itohaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. |
“Sir, I am coming from the presence of the ascetic Gotama.” |
“Taṁ kiṁ maññati bhavaṁ piṅgiyānī samaṇassa gotamassa paññāveyyattiyaṁ? Paṇḍito maññe”ti? |
“What does the venerable Piṅgiyānī think of the ascetic Gotama’s acuity of wisdom? Do you think he is wise?” |
“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. |
“Who am I, sir, and how could I know the acuity of the ascetic Gotama’s wisdom? |
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti. |
Surely, only one like him could know the acuity of the ascetic Gotama’s wisdom.” |
“Uḷārāya khalu bhavaṁ piṅgiyānī samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti. |
“The venerable Piṅgiyānī praises the ascetic Gotama with lofty praise.” |
“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi. |
“Who am I, sir, and how could I praise the ascetic Gotama? |
Pasatthappasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti. |
That venerable Gotama is praised by the praised, the best of devas and humans.” |
“Kiṁ pana bhavaṁ piṅgiyānī atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti? |
“Seeing what reason, then, is the venerable Piṅgiyānī so devoted to the ascetic Gotama?” |
“Seyyathāpi, bho, puriso aggarasaparititto na aññesaṁ hīnānaṁ rasānaṁ piheti; |
“Just as, sir, a man who is completely satisfied with the finest flavors would not crave other, inferior flavors; |
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— |
so too, sir, whenever one hears the Dhamma of that venerable Gotama— |
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— |
whether in discourses, in mixed prose and verse, in expositions, or in amazing accounts— |
tato tato na aññesaṁ puthusamaṇabrāhmaṇappavādānaṁ piheti. |
then one does not crave the doctrines of other ascetics and brahmins. |
Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya. |
Just as, sir, a man overcome by hunger and weakness might come across a honeycomb. |
So yato yato sāyetha, labhateva sādurasaṁ asecanakaṁ; |
Wherever he might taste it, he would find a sweet, delicious flavor; |
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— |
so too, sir, whenever one hears the Dhamma of that venerable Gotama— |
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— |
whether in discourses, in mixed prose and verse, in expositions, or in amazing accounts— |
tato tato labhateva attamanataṁ, labhati cetaso pasādaṁ. |
then one finds satisfaction, one finds confidence in the mind. |
Seyyathāpi, bho, puriso candanaghaṭikaṁ adhigaccheyya— |
Just as, sir, a man might come across a piece of sandalwood— |
haricandanassa vā lohitacandanassa vā. |
of yellow sandalwood or of red sandalwood. |
So yato yato ghāyetha— |
Wherever he might smell it— |
yadi mūlato, yadi majjhato, yadi aggato— |
whether at the root, in the middle, or at the top— |
adhigacchateva surabhigandhaṁ asecanakaṁ; |
he would find a fragrant, delicious scent; |
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— |
so too, sir, whenever one hears the Dhamma of that venerable Gotama— |
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— |
whether in discourses, in mixed prose and verse, in expositions, or in amazing accounts— |
tato tato adhigacchati pāmojjaṁ adhigacchati somanassaṁ. |
then one finds joy, one finds gladness. |
Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. |
Just as, sir, a sick, afflicted, gravely ill man |
Tassa kusalo bhisakko ṭhānaso ābādhaṁ nīhareyya; |
might have his illness instantly removed by a skilled physician; |
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— |
so too, sir, whenever one hears the Dhamma of that venerable Gotama— |
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— |
whether in discourses, in mixed prose and verse, in expositions, or in amazing accounts— |
tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṁ gacchanti. |
then sorrow, lamentation, pain, grief, and despair disappear. |
Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. |
Just as, sir, there might be a lotus pond with clear, sweet, cool, crystalline water, with beautiful banks, a delightful place. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then a man would come along, oppressed and overcome by the heat, tired, thirsty, and parched. |
So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambheyya. |
He would enter that lotus pond, and after bathing and drinking, he would allay all his distress, fatigue, and fever. |
Evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— |
So too, sir, whenever one hears the Dhamma of that venerable Gotama— |
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— |
whether in discourses, in mixed prose and verse, in expositions, or in amazing accounts— |
tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī”ti. |
then all distress, fatigue, and fever are allayed.” |
Evaṁ vutte, kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: |
When this was said, the brahmin Kāraṇapālī rose from his seat, arranged his upper robe over one shoulder, placed his right knee on the ground, extended his hands in respectful salutation toward the Blessed One, and uttered this exclamation three times: |
“Namo tassa bhagavato arahato sammāsambuddhassa. |
“Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. |
Namo tassa bhagavato arahato sammāsambuddhassa. |
Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. |
Namo tassa bhagavato arahato sammāsambuddhassāti. |
Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. |
Abhikkantaṁ, bho piṅgiyāni, abhikkantaṁ, bho piṅgiyāni. |
Excellent, Venerable Piṅgiyānī! Excellent, Venerable Piṅgiyānī! |
Seyyathāpi, bho piṅgiyāni, nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. |
Just as, Venerable Piṅgiyānī, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up an oil lamp in the dark so that those with good eyesight can see forms; in the same way, the Dhamma has been clarified in many ways by the Venerable Piṅgiyānī. |
Esāhaṁ, bho piṅgiyāni, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I, Venerable Piṅgiyānī, go for refuge to that Blessed One Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ piṅgiyānī dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Let the Venerable Piṅgiyānī remember me as a lay follower who has gone for refuge from this day for life.” |
Catutthaṁ. |
Fourth. |
10 - AN6.10 Mahānāmasutta |
10 - AN6.10 Mahānāma |
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. |
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno, kho mahānāmo sakko bhagavantaṁ etadavoca: |
Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Mahānāma the Sakyan said to the Blessed One: |
“yo so, bhante, ariyasāvako āgataphalo viññātasāsano, so katamena vihārena bahulaṁ viharatī”ti? |
“Venerable sir, a noble-one's-disciple who has attained the fruit and understood the teaching—with what dwelling does he mostly dwell?” |
“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharati. |
“Mahānāma, a noble-one's-disciple who has attained the fruit and understood the teaching mostly dwells with this dwelling. |
Idha, mahānāma, ariyasāvako tathāgataṁ anussarati: |
Here, Mahānāma, a noble-one's-disciple recollects the Tathāgata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus is the Blessed One: an Arahant, a perfectly enlightened one, perfected in knowledge and conduct, a fortunate one, a knower of the world, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, the Enlightened One, the Blessed One.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects the Tathāgata, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti tathāgataṁ ārabbha. |
at that time his mind is upright, based on the Tathāgata. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno buddhānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of the Buddha.’ |
Puna caparaṁ, mahānāma, ariyasāvako dhammaṁ anussarati: |
Furthermore, Mahānāma, a noble-one's-disciple recollects the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. |
‘The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting inspection, leading onward, to be experienced by the wise for themselves.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects the Dhamma, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti dhammaṁ ārabbha. |
at that time his mind is upright, based on the Dhamma. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno dhammānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of the Dhamma.’ |
Puna caparaṁ, mahānāma, ariyasāvako saṅghaṁ anussarati: |
Furthermore, Mahānāma, a noble-one's-disciple recollects the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. |
‘The Saṅgha of the Blessed One’s disciples is practicing the good way, the Saṅgha of the Blessed One’s disciples is practicing the upright way, the Saṅgha of the Blessed One’s disciples is practicing the true way, the Saṅgha of the Blessed One’s disciples is practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects the Saṅgha, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti saṅghaṁ ārabbha. |
at that time his mind is upright, based on the Saṅgha. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno saṅghānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of the Saṅgha.’ |
Puna caparaṁ, mahānāma, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. |
Furthermore, Mahānāma, a noble-one's-disciple recollects his own virtues as being unbroken, unbreached, unspotted, unmottled, liberating, praised by the wise, ungrasped, and conducive to concentration. |
Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects virtue, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti sīlaṁ ārabbha. |
at that time his mind is upright, based on virtue. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno sīlānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of virtue.’ |
Puna caparaṁ, mahānāma, ariyasāvako attano cāgaṁ anussarati: |
Furthermore, Mahānāma, a noble-one's-disciple recollects his own generosity: |
‘lābhā vata me, suladdhaṁ vata me. |
‘It is a gain for me, a great gain for me, |
Yohaṁ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṁ ajjhāvasāmi muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato’ti. |
that among a populace obsessed by the stain of stinginess, I dwell at home with a mind free from the stain of stinginess, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects generosity, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti cāgaṁ ārabbha. |
at that time his mind is upright, based on generosity. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno cāgānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of generosity.’ |
Puna caparaṁ, mahānāma, ariyasāvako devatānussatiṁ bhāveti: |
Furthermore, Mahānāma, a noble-one's-disciple develops recollection of the deities: |
‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. |
‘There are the devas of the Four Great Kings, there are the devas of the Thirty-three, there are the Yāma devas, there are the Tusita devas, there are the devas who delight in creation, there are the devas who control what is created by others, there are the devas of Brahmā’s company, and there are devas beyond them. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṁvijjati. |
The faith with which those devas were endowed, because of which they passed away from here and were reborn there—such faith is present in me too. |
Yathārūpena sīlena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati. |
The virtue with which those devas were endowed, because of which they passed away from here and were reborn there—such virtue is present in me too. |
Yathārūpena sutena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati. |
The learning with which those devas were endowed, because of which they passed away from here and were reborn there—such learning is present in me too. |
Yathārūpena cāgena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpo cāgo saṁvijjati. |
The generosity with which those devas were endowed, because of which they passed away from here and were reborn there—such generosity is present in me too. |
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. |
The wisdom with which those devas were endowed, because of which they passed away from here and were reborn there—such wisdom is present in me too.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects the faith, virtue, learning, generosity, and wisdom of himself and those devas, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti tā devatā ārabbha. |
at that time his mind is upright, based on those devas. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body |
ANqb 1 - AN 1 - Ekaka Nipāta: Book of the Ones