| Tena kho pana samayena pāveyyakānaṃ mallānaṃ ubbhatakaṃ nāma navaṃ sandhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. |
Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any person at all. |
|
| Assosuṃ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi pāvaṃ anuppatto pāvāyaṃ viharati cundassa kammāraputtassa ambavane”ti. |
The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove. |
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| Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāveyyakā mallā bhagavantaṃ etadavocuṃ: |
Then they went up to the Buddha, bowed, sat down to one side, and said to him: |
|
| “idha, bhante, pāveyyakānaṃ mallānaṃ ubbhatakaṃ nāma navaṃ sandhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. |
“Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any person at all. |
|
| Tañca kho, bhante, bhagavā paṭhamaṃ paribhuñjatu, bhagavatā paṭhamaṃ paribhuttaṃ pacchā pāveyyakā mallā paribhuñjissanti. |
May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it. |
|
| Tadassa pāveyyakānaṃ mallānaṃ dīgharattaṃ hitāya sukhāyā”ti. |
That would be for the lasting welfare and happiness of the Mallas of Pāvā.” |
|
| Adhivāsesi kho bhagavā tuṇhībhāvena. |
The Buddha consented in silence. |
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| Atha kho pāveyyakā mallā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sandhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ sandhāgāraṃ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhapetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; |
Then, knowing that the Buddha had accepted, the Mallas got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, |
|
| upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. |
bowed, stood to one side, |
|
| Ekamantaṃ ṭhitā kho te pāveyyakā mallā bhagavantaṃ etadavocuṃ: |
and told him of their preparations, saying: |
|
| “sabbasantharisanthataṃ, bhante, sandhāgāraṃ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito. |
|
|
| Yassadāni, bhante, bhagavā kālaṃ maññatī”ti. |
“Please, sir, come at your convenience.” |
|
| Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. |
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east. |
|
| Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā. |
The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. |
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| Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā. |
The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them. |
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| Atha kho bhagavā pāveyyake malle bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi: |
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he dismissed them: |
|
| “abhikkantā kho, vāseṭṭhā, ratti. |
“The night is getting late, Vāseṭṭhas. |
|
| Yassadāni tumhe kālaṃ maññathā”ti. |
Please go at your convenience.” |
|
| “Evaṃ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. |
“Yes, sir,” replied the Mallas. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. |
|
| Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi: |
Soon after they left, the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta: |
|
| “vigatathinamiddho kho, sāriputta, bhikkhusaṃgho. |
“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. |
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| Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammīkathā. |
Give them some Dhamma talk as you feel inspired. |
|
| Piṭṭhi me āgilāyati. |
My back is sore, |
|
| Tamahaṃ āyamissāmī”ti. |
I’ll stretch it.” |
|
| “Evaṃ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi. |
“Yes, sir,” Sāriputta replied. |
|
| Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. |
Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā. |
|
| Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti: |
With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually wounding each other with barbed words: |
|
| “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. |
“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” |
|
| Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. |
You’d think there was nothing but slaughter going on among the Jain ascetics. |
|
| Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe. |
And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge. |
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| Atha kho āyasmā sāriputto bhikkhū āmantesi: |
Then Sāriputta told the mendicants about these things. He went on to say: |
|
| “nigaṇṭho, āvuso, nāṭaputto pāvāyaṃ adhunākālaṅkato, |
|
|
| tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe. |
|
|
| Evañhetaṃ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. |
“That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. |
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| Ayaṃ kho panāvuso, amhākaṃ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. |
But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. |
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| Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. |
You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
|
| 1. Ekaka |
1. Ones |
|
| Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. |
There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. |
|
| Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. |
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
|
| Katamo eko dhammo? |
What are the teachings grouped by one? |
|
| Sabbe sattā āhāraṭṭhitikā. |
‘All sentient beings are sustained by food.’ |
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| Sabbe sattā saṅkhāraṭṭhitikā. |
‘All sentient beings are sustained by conditions.’ |
|
| Ayaṃ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. |
These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. |
|
| Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. |
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
|
| Tīṇi tathāgatassa arakkheyyāni— |
Three things a Realized One need not hide. |
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| parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato rakkheyya: |
The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking: |
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| ‘mā me idaṃ paro aññāsī’ti. |
‘May others not know this of me.’ |
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| Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya: |
|
|
| ‘mā me idaṃ paro aññāsī’ti. |
|
|
| Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya: |
|
|
| ‘mā me idaṃ paro aññāsī’ti. (30) |
|
|
| Tisso kāmūpapattiyo— |
Three kinds of sensual rebirth. |
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| santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṃ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. |
There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld. |
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| Ayaṃ paṭhamā kāmūpapatti. |
This is the first kind of sensual rebirth. |
|
| Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṃ vattenti, seyyathāpi devā nimmānaratī. |
There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the Gods Who Love to Create. |
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| Ayaṃ dutiyā kāmūpapatti. |
This is the second kind of sensual rebirth. |
|
| Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṃ vattenti, seyyathāpi devā paranimmitavasavattī. |
There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the Gods Who Control the Creations of Others. |
|
| Ayaṃ tatiyā kāmūpapatti. (40) |
This is the third kind of sensual rebirth. |
|
| Tisso sukhūpapattiyo— |
Three kinds of pleasant rebirth. |
|
| santāvuso sattā uppādetvā uppādetvā sukhaṃ viharanti, seyyathāpi devā brahmakāyikā. |
There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of Brahmā’s Group. |
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| Ayaṃ paṭhamā sukhūpapatti. |
This is the first pleasant rebirth. |
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| Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. |
There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. |
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| Te kadāci karahaci udānaṃ udānenti: |
Every so often they feel inspired to exclaim: |
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| ‘aho sukhaṃ, aho sukhan’ti, seyyathāpi devā ābhassarā. |
‘Oh, what pleasure! Oh, what pleasure!’ Namely, the gods of streaming radiance. |
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| Ayaṃ dutiyā sukhūpapatti. |
This is the second pleasant rebirth. |
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| Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. |
There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. |
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| Te santaṃyeva tusitā sukhaṃ paṭisaṃvedenti, seyyathāpi devā subhakiṇhā. |
Since they’re truly content, they experience pleasure. Namely, the gods replete with glory. |
|
| Ayaṃ tatiyā sukhūpapatti. (41) |
This is the third pleasant rebirth. |
|
| Tīṇi kathāvatthūni— |
Three topics of discussion. |
|
| atītaṃ vā addhānaṃ ārabbha kathaṃ katheyya: |
You might discuss the past: |
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| ‘evaṃ ahosi atītamaddhānan’ti; |
‘That is how it was in the past.’ |
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| anāgataṃ vā addhānaṃ ārabbha kathaṃ katheyya: |
You might discuss the future: |
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| ‘evaṃ bhavissati anāgatamaddhānan’ti; |
‘That is how it will be in the future.’ |
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| etarahi vā paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya: |
Or you might discuss the present: |
|
| ‘evaṃ hoti etarahi paccuppannaṃ addhānan’ti. (57) |
‘This is how it is at present.’ |
|
| Cattāro satipaṭṭhānā. |
Four kinds of remembering meditation. |
|
| Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
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| Vedanāsu vedanānupassī … pe … |
They meditate observing an aspect of feelings … |
|
| citte cittānupassī … pe … |
mind … |
|
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. (1) |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
|
| Cattāro sammappadhānā. |
Four right efforts. |
|
| Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. |
A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. |
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| Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. |
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. |
|
| Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. |
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. |
|
| Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. (2) |
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. |
|
| Cattāro iddhipādā. |
Four bases of psychic power. |
|
| Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. |
A mendicant develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort. |
|
| Cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. |
They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort. |
|
| Vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. |
They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort. |
|
| Vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. (3) |
They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort. |
|
| Cattāri jhānāni. |
Four jhānas. |
|
| Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
|
| Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
|
| Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. |
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
|
| Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. (4) |
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. |
|
| Catasso samādhibhāvanā. |
Four ways of developing undistractible-lucidity further. |
|
| Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati. |
There is a way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life. |
|
| Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati. |
There is a way of developing undistractible-lucidity further that leads to gaining knowledge and vision. |
|
| Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. |
There is a way of developing undistractible-lucidity further that leads to remembering and awareness. |
|
| Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. |
There is a way of developing undistractible-lucidity further that leads to the ending of defilements. |
|
| Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati? |
And what is the way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life? |
|
| Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ … |
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … |
|
| pe … |
second jhāna … |
|
| catutthaṃ jhānaṃ upasampajja viharati. |
fourth jhāna. |
|
| Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati. (5.1) |
This is the way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life. |
|
| Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati? |
And what is the way of developing undistractible-lucidity further that leads to gaining knowledge and vision? |
|
| Idhāvuso, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. |
A mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it is night or day. |
|
| Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. |
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. |
|
| Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati. (5.2) |
This is the way of developing undistractible-lucidity further that leads to gaining knowledge and vision. |
|
| Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati? |
And what is the way of developing undistractible-lucidity further that leads to remembering and awareness? |
|
| Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
A mendicant knows feelings as they arise, as they remain, and as they go away. |
|
| Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
They know perceptions as they arise, as they remain, and as they go away. |
|
| Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
They know thoughts as they arise, as they remain, and as they go away. |
|
| Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. (5.3) |
This is the way of developing undistractible-lucidity further that leads to remembering and awareness. |
|
| Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati? |
An what is the way of developing undistractible-lucidity further that leads to the ending of defilements? |
|
| Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati. |
A mendicant meditates observing rise and fall in the five grasping aggregates. |
|
| Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. |
‘Such is form, such is the origin of form, such is the ending of form. |
|
| Iti vedanā … pe … |
Such are feelings … |
|
| iti saññā … |
perceptions … |
|
| iti saṅkhārā … |
choices … |
|
| iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo. |
consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
|
| Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. (5.4) |
This is the way of developing undistractible-lucidity further that leads to the ending of defilements. |
|
| Catasso appamaññā. |
Four immeasurables. |
|
| Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
|
| Karuṇāsahagatena cetasā … pe … |
They meditate spreading a heart full of compassion … |
|
| muditāsahagatena cetasā … pe … |
rejoicing … |
|
| upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. (6) |
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
|
| Cattāro āruppā. |
Four formless states. |
|
| Idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. |
A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. |
|
| Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. |
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. |
|
| Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. |
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. |
|
| Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. (7) |
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. |
|
| Cattāro ariyavaṃsā. |
Four noble traditions. |
|
| Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. |
A mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, unstupefied, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down. |
|
| Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’. (9.1) |
A mendicant who is expert, tireless, aware, and rememberful in this is said to stand in the ancient, original noble tradition. |
|
| Puna caparaṃ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṃseti na paraṃ vambheti. |
Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation. |
|
| Yo hi tattha dakkho analaso sampajāno paṭissato ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’. (9.4) |
A mendicant who is expert, tireless, aware, and rememberful in this is said to stand in the ancient, original noble tradition. |
|
| Cattāri padhānāni. |
Four efforts. |
|
| Saṃvarapadhānaṃ pahānapadhānaṃ bhāvanāpadhānaṃ anurakkhaṇāpadhānaṃ. |
The efforts to restrain, to give up, to develop, and to preserve. |
|
| Katamañcāvuso, saṃvarapadhānaṃ? |
And what is the effort to restrain? |
|
| Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. |
|
| Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. |
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. |
|
| Sotena saddaṃ sutvā … |
When they hear a sound with their ears … |
|
| ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
|
| jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
|
| kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
|
| manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
When they know a thought with their mind, they don’t get caught up in the features and details. |
|
| Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. |
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. |
|
| Idaṃ vuccatāvuso, saṃvarapadhānaṃ. (10.1) |
This is called the effort to restrain. |
|
| Katamañcāvuso, pahānapadhānaṃ? |
And what is the effort to give up? |
|
| Idhāvuso, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. |
It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. |
|
| Idaṃ vuccatāvuso, pahānapadhānaṃ. (10.2) |
This is called the effort to give up. |
|
| Katamañcāvuso, bhāvanāpadhānaṃ? |
And what is the effort to develop? |
|
| Idhāvuso, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. |
It’s when a mendicant develops the awakening factors of remembering, investigation of principles, energy, rapture, tranquility, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. |
|
| Idaṃ vuccatāvuso, bhāvanāpadhānaṃ. (10.3) |
This is called the effort to develop. |
|
| Katamañcāvuso, anurakkhaṇāpadhānaṃ? |
And what is the effort to preserve? |
|
| Idhāvuso, bhikkhu uppannaṃ bhadrakaṃ samādhinimittaṃ anurakkhati—aṭṭhikasaññaṃ, puḷuvakasaññaṃ, vinīlakasaññaṃ, vicchiddakasaññaṃ, uddhumātakasaññaṃ. |
It’s when a mendicant preserves a meditation subject that’s a fine basis of undistractible-lucidity: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. |
|
| Idaṃ vuccatāvuso, anurakkhaṇāpadhānaṃ. (10.4) |
This is called the effort to preserve. |
|
| Cattāri sotāpannassa aṅgāni. |
Four factors of a stream-enterer. |
|
| Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti: |
A noble disciple has experiential confidence in the Buddha: |
|
| ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho, bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
|
| Dhamme aveccappasādena samannāgato hoti: |
They have experiential confidence in the teaching: |
|
| ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. |
‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ |
|
| Saṃghe aveccappasādena samannāgato hoti: |
They have experiential confidence in the Saṅgha: |
|
| ‘suppaṭipanno bhagavato sāvakasaṃgho ujuppaṭipanno bhagavato sāvakasaṃgho ñāyappaṭipanno bhagavato sāvakasaṃgho sāmīcippaṭipanno bhagavato sāvakasaṃgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṃgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. |
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ |
|
| Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. (14) |
And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. |
|
| Catasso viññāṇaṭṭhitiyo. |
Four bases for consciousness to remain. |
|
| Rūpūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati; |
As long as consciousness remains, it remains involved with form, supported by form, founded on form. And with a sprinkle of relishing, it grows, increases, and matures. |
|
| vedanūpāyaṃ vā āvuso … |
Or consciousness remains involved with feeling … |
|
| saññūpāyaṃ vā, āvuso … pe … |
Or consciousness remains involved with perception … |
|
| saṅkhārūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati. (18) |
Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures. |
|
| Cattāro taṇhuppādā— |
Four things that give rise to craving. |
|
| cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; |
Craving arises in a mendicant for the sake of robes, |
|
| piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; |
alms-food, |
|
| senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; |
lodgings, |
|
| itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati. (20) |
or rebirth in this or that state. |
|
| Cattāri dhammasamādānāni— |
Four ways of taking up practices. |
|
| atthāvuso, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ. |
There is a way of taking up practices that is painful now and results in future pain. |
|
| Atthāvuso, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ. |
There is a way of taking up practices that is painful now but results in future pleasure. |
|
| Atthāvuso, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ. |
There is a way of taking up practices that is pleasant now but results in future pain. |
|
| Atthāvuso, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. (24) |
There is a way of taking up practices that is pleasant now and results in future pleasure. |
|
| Cattāri kammāni— |
Four deeds. |
|
| atthāvuso, kammaṃ kaṇhaṃ kaṇhavipākaṃ. |
There are deeds that are dark with dark result. |
|
| Atthāvuso, kammaṃ sukkaṃ sukkavipākaṃ. |
There are deeds that are bright with bright result. |
|
| Atthāvuso, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ. |
There are deeds that are dark and bright with dark and bright result. |
|
| Atthāvuso, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. (29) |
There are neither dark nor bright deeds with neither dark nor bright results, which lead to the end of deeds. |
|
| Cattāro sacchikaraṇīyā dhammā— |
Four things to be realized. |
|
| pubbenivāso satiyā sacchikaraṇīyo; |
Past lives are to be realized through recollection. |
|
| sattānaṃ cutūpapāto cakkhunā sacchikaraṇīyo; |
The passing away and rebirth of sentient beings is to be realized through vision. |
|
| aṭṭha vimokkhā kāyena sacchikaraṇīyā; |
The eight liberations are to be realized through direct meditative experience. |
|
| āsavānaṃ khayo paññāya sacchikaraṇīyo. (30) |
The ending of defilements is to be realized through wisdom. |
|
| Catasso gabbhāvakkantiyo. |
Four kinds of conception. |
|
| Idhāvuso, ekacco asampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ paṭhamā gabbhāvakkanti. |
Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception. |
|
| Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ dutiyā gabbhāvakkanti. |
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. |
|
| Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ tatiyā gabbhāvakkanti. |
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. |
|
| Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṃ catutthā gabbhāvakkanti. (37) |
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception. |
|
| Cattāro attabhāvapaṭilābhā. |
Four kinds of reincarnation. |
|
| Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā. |
There is a reincarnation where only one’s own intention is effective, not that of others. |
|
| Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā. |
There is a reincarnation where only the intention of others is effective, not one’s own. |
|
| Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca. |
There is a reincarnation where both one’s own and others’ intentions are effective. |
|
| Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā. (38) |
There is a reincarnation where neither one’s own nor others’ intentions are effective. |
|
| Catasso dakkhiṇāvisuddhiyo. |
Four ways of purifying a teacher’s offering. |
|
| Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. |
There’s an offering to a teacher that’s purified by the giver, not the recipient. |
|
| Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. |
There’s an offering to a teacher that’s purified by the recipient, not the giver. |
|
| Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. |
There’s an offering to a teacher that’s purified by neither the giver nor the recipient. |
|
| Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. (39) |
There’s an offering to a teacher that’s purified by both the giver and the recipient. |
|
| Cattāro puggalā. |
Four persons. |
|
| Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. |
One person mortifies themselves, committed to the practice of mortifying themselves. |
|
| Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. |
One person mortifies others, committed to the practice of mortifying others. |
|
| Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. |
One person mortifies themselves and others, committed to the practice of mortifying themselves and others. |
|
| Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. |
One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. |
|
| So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. (47) |
They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves. |
|
| Aparepi cattāro puggalā. |
Another four persons. |
|
| Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya. |
One person practices to benefit themselves, but not others. |
|
| Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya. |
One person practices to benefit others, but not themselves. |
|
| Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya. |
One person practices to benefit neither themselves nor others. |
|
| Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca. (48) |
One person practices to benefit both themselves and others. |
|
| Pañca kāmaguṇā. |
Five kinds of sensual stimulation. |
|
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, |
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
|
| sotaviññeyyā saddā … |
Sounds known by the ear … |
|
| ghānaviññeyyā gandhā … |
Smells known by the nose … |
|
| jivhāviññeyyā rasā … |
Tastes known by the tongue … |
|
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā. (3) |
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
|
| Pañca byasanāni— |
Five losses: |
|
| ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ. |
loss of relatives, wealth, health, ethics, and view. |
|
| Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. |
It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. |
|
| Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. (11) |
It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. |
|
| Pañca sampadā— |
Five endowments: |
|
| ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. |
endowment with relatives, wealth, health, ethics, and view. |
|
| Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. |
It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. |
|
| Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. (12) |
It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. |
|
| Pañca ādīnavā dussīlassa sīlavipattiyā. |
Five drawbacks for an unethical person because of their failure in ethics. |
|
| Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati, |
Firstly, an unethical person loses substantial wealth on account of negligence. |
|
| ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā. |
This is the first drawback. |
|
| Puna caparaṃ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati, |
Furthermore, an unethical person gets a bad reputation. |
|
| ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā. |
This is the second drawback. |
|
| Puna caparaṃ, āvuso, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, avisārado upasaṅkamati maṅkubhūto, |
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. |
|
| ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā. |
This is the third drawback. |
|
| Puna caparaṃ, āvuso, dussīlo sīlavipanno sammūḷho kālaṃ karoti, |
Furthermore, an unethical person dies feeling lost. |
|
| ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā. |
This is the fourth drawback. |
|
| Puna caparaṃ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, |
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. |
|
| ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. (13) |
This is the fifth drawback. |
|
| Pañca ānisaṃsā sīlavato sīlasampadāya. |
Five benefits for an ethical person because of their accomplishment in ethics. |
|
| Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati, |
Firstly, an ethical person gains substantial wealth on account of diligence. |
|
| ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya. |
This is the first benefit. |
|
| Puna caparaṃ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, |
Furthermore, an ethical person gets a good reputation. |
|
| ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya. |
This is the second benefit. |
|
| Puna caparaṃ, āvuso, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto, |
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. |
|
| ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya. |
This is the third benefit. |
|
| Puna caparaṃ, āvuso, sīlavā sīlasampanno asammūḷho kālaṃ karoti, |
Furthermore, an ethical person dies not feeling lost. |
|
| ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya. |
This is the fourth benefit. |
|
| Puna caparaṃ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, |
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. |
|
| ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. (14) |
This is the fifth benefit. |
|
| Codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo. |
A mendicant who wants to accuse another should first establish five things in themselves. |
|
| Kālena vakkhāmi no akālena, |
I will speak at the right time, not at the wrong time. |
|
| bhūtena vakkhāmi no abhūtena, |
I will speak truthfully, not falsely. |
|
| saṇhena vakkhāmi no pharusena, |
I will speak gently, not harshly. |
|
| atthasaṃhitena vakkhāmi no anatthasaṃhitena, |
I will speak beneficially, not harmfully. |
|
| mettacittena vakkhāmi no dosantarenāti. |
I will speak lovingly, not from secret hate. |
|
| Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo. (15) |
A mendicant who wants to accuse another should first establish these five things in themselves. |
|
| Pañca padhāniyaṅgāni. |
Five factors that support meditation. |
|
| Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ: |
A mendicant has faith in the Realized One’s awakening: |
|
| ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
|
| Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. |
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. |
|
| Asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu. |
They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. |
|
| Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. |
|
| Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. (16) |
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
|
| Pañca cetokhilā. |
Five kinds of emotional barrenness. |
|
| Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. |
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. |
|
| Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo. |
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. |
|
| Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati … pe … |
Furthermore, a mendicant has doubts about the teaching … |
|
| saṃghe kaṅkhati vicikicchati … |
the Saṅgha … |
|
| sikkhāya kaṅkhati vicikicchati … |
the training … |
|
| sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. |
A mendicant is angry and upset with their spiritual companions, resentful and closed off. |
|
| Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo. (19) |
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness. |
|
| Pañca cetasovinibandhā. |
Five emotional shackles. |
|
| Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. |
Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. |
|
| Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. |
|
|
| Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. |
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. |
|
| Ayaṃ paṭhamo cetaso vinibandho. |
This is the first emotional shackle. |
|
| Puna caparaṃ, āvuso, bhikkhu kāye avītarāgo hoti … pe … |
Furthermore, a mendicant isn’t free of greed for the body … |
|
| rūpe avītarāgo hoti … pe … |
They’re not free of greed for form … |
|
| puna caparaṃ, āvuso, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati … pe … |
They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing … |
|
| puna caparaṃ, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. |
They live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ |
|
| Yo so, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. |
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. |
|
| Ayaṃ pañcamo cetaso vinibandho. (20) |
This is the fifth emotional shackle. |
|
| Pañca nissaraṇiyā dhātuyo. |
Five elements of escape. |
|
| Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them. |
|
| Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. |
But when they focus on renunciation, their mind is eager, confident, settled, and decided about it. |
|
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi. |
Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. |
|
| Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. |
They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. |
|
| Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. (24.1) |
This is how the escape from sensual pleasures is explained. |
|
| Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
Take another case where a mendicant focuses on ill will, but their mind isn’t eager … |
|
| Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. |
But when they focus on love, their mind is eager … |
|
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena. |
Their mind is in a good state … well detached from ill will. |
|
| Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. |
They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. |
|
| Idamakkhātaṃ byāpādassa nissaraṇaṃ. (24.2) |
This is how the escape from ill will is explained. |
|
| Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
Take another case where a mendicant focuses on harming, but their mind isn’t eager … |
|
| Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. |
But when they focus on compassion, their mind is eager … |
|
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya. |
Their mind is in a good state … well detached from harming. |
|
| Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. |
They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. |
|
| Idamakkhātaṃ vihesāya nissaraṇaṃ. (24.3) |
This is how the escape from harming is explained. |
|
| Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
Take another case where a mendicant focuses on form, but their mind isn’t eager … |
|
| Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. |
But when they focus on the formless, their mind is eager … |
|
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi. |
Their mind is in a good state … well detached from forms. |
|
| Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. |
They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. |
|
| Idamakkhātaṃ rūpānaṃ nissaraṇaṃ. (24.4) |
This is how the escape from forms is explained. |
|
| Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
Take a case where a mendicant focuses on identity, but their mind isn’t eager, confident, settled, and decided about it. |
|
| Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. |
But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it. |
|
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena. |
Their mind is in a good state, well developed, well risen, well freed, and well detached from identity. |
|
| Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. |
They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling. |
|
| Idamakkhātaṃ sakkāyassa nissaraṇaṃ. (24.5) |
This is how the escape from identity is explained. |
|
| Pañca vimuttāyatanāni. |
Five opportunities for freedom. |
|
| Idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. |
Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. |
|
| Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. |
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. |
|
| Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. |
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd. |
|
| Idaṃ paṭhamaṃ vimuttāyatanaṃ. (25.1) |
This is the first opportunity for freedom. |
|
| Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti … pe … |
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. … |
|
| api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti … pe … |
Or the mendicant recites the teaching in detail as they learned and memorized it. … |
|
| api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati … pe … |
Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. … |
|
| api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. |
Or a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom. |
|
| Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. |
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom. |
|
| Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. |
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd. |
|
| Idaṃ pañcamaṃ vimuttāyatanaṃ. (25.2–5.) |
This is the fifth opportunity for freedom. |
|
| Cha somanassūpavicārā. |
Six preoccupations with happiness. |
|
| Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati; |
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness. |
|
| sotena saddaṃ sutvā … |
Hearing a sound with the ear … |
|
| ghānena gandhaṃ ghāyitvā … |
Smelling an odor with the nose … |
|
| jivhāya rasaṃ sāyitvā … |
Tasting a flavor with the tongue … |
|
| kāyena phoṭṭhabbaṃ phusitvā. |
Feeling a touch with the body … |
|
| Manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati. (11) |
Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for happiness. |
|
| Cha sāraṇīyā dhammā. |
Six warm-hearted qualities. |
|
| Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. |
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. |
|
| Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (14.1) |
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. |
|
| Puna caparaṃ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. |
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. |
|
| Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (14.5) |
This too is a warm-hearted quality. |
|
| Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. |
They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. |
|
| Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (14.6) |
This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. |
|
| Cha vivādamūlāni. |
Six roots of quarrels. |
|
| Idhāvuso, bhikkhu kodhano hoti upanāhī. |
Firstly, a mendicant is angry and hostile. |
|
| Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. |
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. |
|
| Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṃghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṃghe vivādaṃ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṃ. |
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
|
| Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. |
If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. |
|
| Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. |
If you don’t see it, you should practice so that it doesn’t come up in the future. |
|
| Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. |
That’s how to give up this bad root of quarrels, so it doesn’t come up in the future. |
|
| Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī … pe … |
Furthermore, a mendicant is offensive and contemptuous … |
|
| issukī hoti maccharī … pe … |
They’re envious and mean … |
|
| saṭho hoti māyāvī … |
They’re devious and deceitful … |
|
| pāpiccho hoti micchādiṭṭhī … |
They have wicked desires and wrong view … |
|
| sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī … pe … |
They’re attached to their own views, holding them tight, and refusing to let go. |
|
| yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. |
|
|
| Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṃ. |
|
|
| Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. |
If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. |
|
| Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. |
If you don’t see it, you should practice so that it doesn’t come up in the future. |
|
| Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. (15) |
That’s how to give up this bad root of quarrels, so it doesn’t come up in the future. |
|
| Cha nissaraṇiyā dhātuyo. |
Six elements of escape. |
|
| Idhāvuso, bhikkhu evaṃ vadeyya: |
Take a mendicant who says: |
|
| ‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, |
‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. |
|
| atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti. |
Yet somehow ill will still occupies my mind.’ |
|
| So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. |
|
| Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. |
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, |
|
| Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. |
yet somehow ill will still occupies the mind. |
|
| Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettā cetovimuttī’ti. (17.1) |
For it is the heart’s release by love that is the escape from ill will.’ |
|
| Idha panāvuso, bhikkhu evaṃ vadeyya: |
Take another mendicant who says: |
|
| ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. |
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. |
|
| Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti, |
Yet somehow the thought of harming still occupies my mind.’ |
|
| so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! … |
|
| Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, |
|
|
| atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. |
|
|
| Nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇā cetovimuttī’ti. (17.2) |
For it is the heart’s release by compassion that is the escape from thoughts of harming.’ |
|
| Idha panāvuso, bhikkhu evaṃ vadeyya: |
Take another mendicant who says: |
|
| ‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. |
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. |
|
| Atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti, |
Yet somehow negativity still occupies my mind.’ |
|
| so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! … |
|
| Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, |
|
|
| atha ca panassa arati cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. |
|
|
| Nissaraṇaṃ hetaṃ, āvuso, aratiyā, yadidaṃ muditā cetovimuttī’ti. (17.3) |
For it is the heart’s release by rejoicing that is the escape from negativity.’ |
|
| Idha panāvuso, bhikkhu evaṃ vadeyya: |
Take another mendicant who says: |
|
| ‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. |
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. |
|
| Atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti. |
Yet somehow desire still occupies my mind.’ |
|
| So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! … |
|
| Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, |
|
|
| atha ca panassa rāgo cittaṃ pariyādāya ṭhassati netaṃ ṭhānaṃ vijjati. |
|
|
| Nissaraṇaṃ hetaṃ, āvuso, rāgassa, yadidaṃ upekkhā cetovimuttī’ti. (17.4) |
For it is the heart’s release by equanimity that is the escape from desire.’ |
|
| Idha panāvuso, bhikkhu evaṃ vadeyya: |
Take another mendicant who says: |
|
| ‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. |
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. |
|
| Atha ca pana me nimittānusāri viññāṇaṃ hotī’ti. |
Yet somehow my consciousness still follows after signs.’ |
|
| So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! … |
|
| Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, |
|
|
| atha ca panassa nimittānusāri viññāṇaṃ bhavissati, netaṃ ṭhānaṃ vijjati. |
|
|
| Nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ, yadidaṃ animittā cetovimuttī’ti. (17.5) |
For it is the signless release of the heart that is the escape from all signs.’ |
|
| Idha panāvuso, bhikkhu evaṃ vadeyya: |
Take another mendicant who says: |
|
| ‘asmīti kho me vigataṃ, ayamahamasmīti na samanupassāmi, |
‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. |
|
| atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti. |
Yet somehow the dart of doubt and indecision still occupies my mind.’ |
|
| So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. |
|
| Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ asmīti vigate ayamahamasmīti asamanupassato, |
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, |
|
| atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. |
yet somehow the dart of doubt and indecision still occupy the mind. |
|
| Nissaraṇaṃ hetaṃ, āvuso, vicikicchākathaṃkathāsallassa, yadidaṃ asmimānasamugghāto’ti. (17.6) |
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ |
|
| Cha satatavihārā. |
Six consistent responses. |
|
| Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware. |
|
| Sotena saddaṃ sutvā … pe … |
Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … |
|
| manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. (20) |
Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware. |
|
| Chaḷābhijātiyo. |
Six classes of rebirth. |
|
| Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati. |
Someone born into a dark class gives rise to a dark result. |
|
| Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṃ dhammaṃ abhijāyati. |
Someone born into a dark class gives rise to a bright result. |
|
| Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. |
Someone born into a dark class gives rise to nirvana, which is neither dark nor bright. |
|
| Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṃ dhammaṃ abhijāyati. |
Someone born into a bright class gives rise to a bright result. |
|
| Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati. |
Someone born into a bright class gives rise to a dark result. |
|
| Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. (21) |
Someone born into a bright class gives rise to nirvana, which is neither dark nor bright. |
|
| Cha nibbedhabhāgiyā saññā— |
Six perceptions that help penetration: |
|
| aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. (22) |
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. |
|
| Satta ariyadhanāni— |
Seven kinds of noble wealth: |
|
| saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ. (1) |
the wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. |
|
| Satta samādhiparikkhārā— |
Seven prerequisites for undistractible-lucidity: |
|
| sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati. (3) |
right view, right thought, right speech, right action, right livelihood, right effort, and right remembering. |
|
| Satta niddasavatthūni. |
Seven qualifications for graduation. |
|
| Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. |
A mendicant has a keen enthusiasm to undertake the training … |
|
| Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. |
to examine the teachings … |
|
| Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. |
to get rid of desires … |
|
| Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. |
for retreat … |
|
| Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo. |
to rouse up energy … |
|
| Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. |
for remembering and alertness … |
|
| Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. (7) |
to comprehend theoretically. And they don’t lose these desires in the future. |
|
| Satta puggalā dakkhiṇeyyā— |
Seven persons worthy of a teacher’s offering: |
|
| ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. (11) |
one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of the teachings, and a follower by faith. |
|
| Satta anusayā— |
Seven underlying tendencies: |
|
| kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. (12) |
sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. |
|
| Aṭṭha sammattā— |
Eight right ways: |
|
| sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. (2) |
right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity. |
|
| Aṭṭha kusītavatthūni. |
Eight grounds for laziness. |
|
| Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti. |
Firstly, a mendicant has some work to do. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī’ti. |
‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ |
|
| So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. |
|
| Idaṃ paṭhamaṃ kusītavatthu. |
This is the first ground for laziness. |
|
| Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. |
Furthermore, a mendicant has done some work. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī’ti. |
‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ |
|
| So nipajjati na vīriyaṃ ārabhati … pe … |
They lie down, and don’t rouse energy ... |
|
| idaṃ dutiyaṃ kusītavatthu. |
This is the second ground for laziness. |
|
| Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. |
Furthermore, a mendicant has to go on a journey. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī’ti. |
‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’ |
|
| So nipajjati na vīriyaṃ ārabhati … |
They lie down, and don’t rouse energy ... |
|
| idaṃ tatiyaṃ kusītavatthu. |
This is the third ground for laziness. |
|
| Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. |
Furthermore, a mendicant has gone on a journey. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī’ti. |
‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ |
|
| So nipajjati na vīriyaṃ ārabhati … |
They lie down, and don’t rouse energy ... |
|
| idaṃ catutthaṃ kusītavatthu. |
This is the fourth ground for laziness. |
|
| Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. |
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī’ti. |
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’ |
|
| So nipajjati na vīriyaṃ ārabhati … |
They lie down, and don’t rouse energy ... |
|
| idaṃ pañcamaṃ kusītavatthu. |
This is the fifth ground for laziness. |
|
| Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. |
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño, māsācitaṃ maññe, handāhaṃ nipajjāmī’ti. |
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ |
|
| So nipajjati na vīriyaṃ ārabhati … |
They lie down, and don’t rouse energy ... |
|
| idaṃ chaṭṭhaṃ kusītavatthu. |
This is the sixth ground for laziness. |
|
| Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. |
Furthermore, a mendicant feels a little sick. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘uppanno kho me ayaṃ appamattako ābādho; |
‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’ |
|
| atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’ti. |
|
|
| So nipajjati na vīriyaṃ ārabhati … |
They lie down, and don’t rouse energy ... |
|
| idaṃ sattamaṃ kusītavatthu. |
This is the seventh ground for laziness. |
|
| Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. |
Furthermore, a mendicant has recently recovered from illness. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī’ti. |
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ |
|
| So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. |
|
| Idaṃ aṭṭhamaṃ kusītavatthu. (4) |
This is the eighth ground for laziness. |
|
| Aṭṭha ārambhavatthūni. |
Eight grounds for arousing energy. |
|
| Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti. |
Firstly, a mendicant has some work to do. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti. |
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ |
|
| So vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. |
|
| Idaṃ paṭhamaṃ ārambhavatthu. |
This is the first ground for arousing energy. |
|
| Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. |
Furthermore, a mendicant has done some work. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi … pe … |
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ |
|
| so vīriyaṃ ārabhati … |
They rouse up energy ... |
|
| idaṃ dutiyaṃ ārambhavatthu. |
This is the second ground for arousing energy. |
|
| Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. |
Furthermore, a mendicant has to go on a journey. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. |
‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ |
|
| Handāhaṃ vīriyaṃ ārabhāmi … pe … |
|
|
| so vīriyaṃ ārabhati … |
They rouse up energy ... |
|
| idaṃ tatiyaṃ ārambhavatthu. |
This is the third ground for arousing energy. |
|
| Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. |
Furthermore, a mendicant has gone on a journey. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi … pe … |
‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ |
|
| so vīriyaṃ ārabhati … |
They rouse up energy ... |
|
| idaṃ catutthaṃ ārambhavatthu. |
This is the fourth ground for arousing energy. |
|
| Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. |
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi … pe … |
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’ |
|
| so vīriyaṃ ārabhati … |
They rouse up energy ... |
|
| idaṃ pañcamaṃ ārambhavatthu. |
This is the fifth ground for arousing energy. |
|
| Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. |
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi … pe … |
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’ |
|
| so vīriyaṃ ārabhati … |
They rouse up energy ... |
|
| idaṃ chaṭṭhaṃ ārambhavatthu. |
This is the sixth ground for arousing energy. |
|
| Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. |
Furthermore, a mendicant feels a little sick. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘uppanno kho me ayaṃ appamattako ābādho, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi … pe … |
‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’ |
|
| so vīriyaṃ ārabhati … |
They rouse up energy ... |
|
| idaṃ sattamaṃ ārambhavatthu. |
This is the seventh ground for arousing energy. |
|
| Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. |
Furthermore, a mendicant has recently recovered from illness. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. |
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ |
|
| So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. |
|
| Idaṃ aṭṭhamaṃ ārambhavatthu. (5) |
This is the eighth ground for arousing energy. |
|
| Aṭṭha dānavatthūni. |
Eight reasons to give. |
|
| Āsajja dānaṃ deti, bhayā dānaṃ deti, ‘adāsi me’ti dānaṃ deti, ‘dassati me’ti dānaṃ deti, ‘sāhu dānan’ti dānaṃ deti, ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ na dātun’ti dānaṃ deti, ‘idaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti. |
A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’ |
|
| Cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti. (6) |
|
|
| Aṭṭha dānūpapattiyo. |
Eight rebirths by giving. |
|
| Idhāvuso, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. |
First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. |
|
| So yaṃ deti taṃ paccāsīsati. |
Whatever they give, they expect something back. |
|
| So passati khattiyamahāsālaṃ vā brāhmaṇamahāsālaṃ vā gahapatimahāsālaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ. |
They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation. |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyyan’ti. |
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’ |
|
| So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. |
They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. |
|
| Tañca kho sīlavato vadāmi no dussīlassa. |
But I say that this is only for those of ethical conduct, not for the unethical. |
|
| Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.1) |
The heart’s wish of an ethical person succeeds because of their purity. |
|
| Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ … pe … seyyāvasathapadīpeyyaṃ. |
Next, someone gives to ascetics or brahmins. |
|
| So yaṃ deti taṃ paccāsīsati. |
Whatever they give, they expect something back. |
|
| Tassa sutaṃ hoti: |
And they’ve heard: |
|
| ‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. |
‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’ |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. |
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’ |
|
| So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. |
They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. |
|
| Tañca kho sīlavato vadāmi no dussīlassa. |
But I say that this is only for those of ethical conduct, not for the unethical. |
|
| Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.2) |
The heart’s wish of an ethical person succeeds because of their purity. |
|
| Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ … pe … seyyāvasathapadīpeyyaṃ. |
Next, someone gives to ascetics or brahmins. |
|
| So yaṃ deti taṃ paccāsīsati. |
Whatever they give, they expect something back. |
|
| Tassa sutaṃ hoti: |
And they’ve heard: |
|
| ‘tāvatiṃsā devā … pe … |
‘The Gods of the Thirty-Three … |
|
| yāmā devā … pe … |
the Gods of Yama … |
|
| tusitā devā … pe … |
the Joyful Gods … |
|
| nimmānaratī devā … pe … |
the Gods Who Love to Create … |
|
| paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti. |
the Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’ |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. |
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’ |
|
| So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. |
They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. |
|
| Tañca kho sīlavato vadāmi no dussīlassa. |
But I say that this is only for those of ethical conduct, not for the unethical. |
|
| Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.3–7.) |
The heart’s wish of an ethical person succeeds because of their purity. |
|
| Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. |
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. |
|
| So yaṃ deti taṃ paccāsīsati. |
Whatever they give, they expect something back. |
|
| Tassa sutaṃ hoti: |
And they’ve heard: |
|
| ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. |
‘The Gods of Brahmā’s Group are long-lived, beautiful, and very happy.’ |
|
| Tassa evaṃ hoti: |
They think: |
|
| ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. |
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Group!’ |
|
| So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. |
They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. |
|
| Tañca kho sīlavato vadāmi no dussīlassa; |
But I say that this is only for those of ethical conduct, not for the unethical. |
|
| vītarāgassa no sarāgassa. |
And for those free of desire, not those with desire. |
|
| Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā. (7.8) |
The heart’s wish of an ethical person succeeds because of their freedom from desire. |
|
| Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint. |
|
| Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; |
They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. |
|
| evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
|
| Idaṃ pañcamaṃ abhibhāyatanaṃ. |
This is the fifth dimension of mastery. |
|
| Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint. |
|
| Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; |
They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. |
|
| evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
|
| Idaṃ chaṭṭhaṃ abhibhāyatanaṃ. |
This is the sixth dimension of mastery. |
|
| Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint. |
|
| Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; |
They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint. |
|
| evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
|
| Idaṃ sattamaṃ abhibhāyatanaṃ. |
This is the seventh dimension of mastery. |
|
| Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint. |
|
| Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; |
They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint. |
|
| evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
|
| Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. (10) |
This is the eighth dimension of mastery. |
|
| Nava āghātavatthūni. |
Nine grounds for resentment. |
|
| ‘Anatthaṃ me acarī’ti āghātaṃ bandhati; |
Thinking: ‘They did wrong to me,’ you harbor resentment. |
|
| ‘anatthaṃ me caratī’ti āghātaṃ bandhati; |
Thinking: ‘They are doing wrong to me’ … |
|
| ‘anatthaṃ me carissatī’ti āghātaṃ bandhati; |
‘They will do wrong to me’ … |
|
| ‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ bandhati … pe … |
‘They did wrong by someone I love’ … |
|
| anatthaṃ caratīti āghātaṃ bandhati … pe … |
‘They are doing wrong by someone I love’ … |
|
| anatthaṃ carissatīti āghātaṃ bandhati; |
‘They will do wrong by someone I love’ … |
|
| ‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ bandhati … pe … |
‘They helped someone I dislike’ … |
|
| atthaṃ caratīti āghātaṃ bandhati … pe … |
‘They are helping someone I dislike’ … |
|
| atthaṃ carissatīti āghātaṃ bandhati. (1) |
Thinking: ‘They will help someone I dislike,’ you harbor resentment. |
|
| Nava āghātapaṭivinayā. |
Nine methods to get rid of resentment. |
|
| ‘Anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; |
Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. |
|
| ‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; |
Thinking: ‘They are doing wrong to me …’ … |
|
| ‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; |
‘They will do wrong to me …’ … |
|
| ‘piyassa me manāpassa anatthaṃ acari … pe … |
‘They did wrong by someone I love …’ … |
|
| anatthaṃ carati … pe … |
‘They are doing wrong by someone I love …’ … |
|
| anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; |
‘They will do wrong by someone I love …’ … |
|
| ‘appiyassa me amanāpassa atthaṃ acari … pe … |
‘They helped someone I dislike …’ … |
|
| atthaṃ carati … pe … |
‘They are helping someone I dislike …’ … |
|
| atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti. (2) |
Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. |
|
| Nava akkhaṇā asamayā brahmacariyavāsāya. |
Nine lost opportunities for spiritual practice. |
|
| Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. |
Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. |
|
| Ayañca puggalo nirayaṃ upapanno hoti. |
But a person has been reborn in hell. |
|
| Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the first lost opportunity for spiritual practice. |
|
| Puna caparaṃ … pe … |
Furthermore, a Realized One has arisen in the world. |
|
| paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. |
But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. |
|
| Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya. |
This is the sixth lost opportunity for spiritual practice. |
|
| Puna caparaṃ … pe … |
Furthermore, a Realized One has arisen in the world. |
|
| majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano: |
And a person is reborn in a central country. But they have wrong view and distorted perspective: |
|
| ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. |
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ |
|
| Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the seventh lost opportunity for spiritual practice. |
|
| Puna caparaṃ, āvuso, tathāgato ca loke na uppanno hoti arahaṃ sammāsambuddho, |
Furthermore, a Realized One has arisen in the world. |
|
| dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ. |
But he doesn’t teach the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said. |
|
| Ayaṃ navamo akkhaṇo asamayo brahmacariyavāsāya. (4) |
This is the ninth lost opportunity for spiritual practice. |
|
| Nava anupubbavihārā. |
Nine progressive meditations. |
|
| Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
|
| Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati. |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
|
| Pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati. |
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
|
| Sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati. |
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. |
|
| Sabbaso rūpasaññānaṃ samatikkamā … pe … ākāsānañcāyatanaṃ upasampajja viharati. |
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. |
|
| Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. |
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. |
|
| Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. |
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. |
|
| Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. |
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. |
|
| Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. (5) |
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. |
|
| Nava anupubbanirodhā. |
Nine progressive cessations. |
|
| Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti. |
For someone who has attained the first jhāna, sensual perceptions have ceased. |
|
| Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti. |
For someone who has attained the second jhāna, the directed-thought and evaluation have ceased. |
|
| Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti. |
For someone who has attained the third jhāna, rapture has ceased. |
|
| Catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti. |
For someone who has attained the fourth jhāna, breathing has ceased. |
|
| Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti. |
For someone who has attained the dimension of infinite space, the perception of form has ceased. |
|
| Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. |
For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. |
|
| Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. |
For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. |
|
| Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. |
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. |
|
| Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. (6) |
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. |
|
| Dasa nāthakaraṇā dhammā. |
Ten qualities that serve as protector. |
|
| Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. |
Firstly, a mendicant is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
|
| Yaṃpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. |
|
|
| Ayampi dhammo nāthakaraṇo. (1.1) |
This is a quality that serves as protector. |
|
| Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. |
|
| Yaṃpāvuso, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā. |
|
|
| Ayampi dhammo nāthakaraṇo. (1.2) |
This too is a quality that serves as protector. |
|
| Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. |
Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. |
|
| Yaṃpāvuso, bhikkhu suvaco hoti … pe … padakkhiṇaggāhī anusāsaniṃ. |
|
|
| Ayampi dhammo nāthakaraṇo. (1.4) |
This too is a quality that serves as protector. |
|
| Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. |
Furthermore, a mendicant is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. |
|
| Yaṃpāvuso, bhikkhu yāni tāni sabrahmacārīnaṃ … pe … alaṃ saṃvidhātuṃ. |
|
|
| Ayampi dhammo nāthakaraṇo. (1.5) |
This too is a quality that serves as protector. |
|
| Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. |
Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. |
|
| Yaṃpāvuso, bhikkhu santuṭṭho hoti … pe … parikkhārehi. |
|
|
| Ayampi dhammo nāthakaraṇo. (1.7) |
This too is a quality that serves as protector. |
|
| Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. |
|
| Yaṃpāvuso, bhikkhu āraddhavīriyo viharati … pe … anikkhittadhuro kusalesu dhammesu. |
|
|
| Ayampi dhammo nāthakaraṇo. (1.8) |
This too is a quality that serves as protector. |
|
| Puna caparaṃ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. |
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
|
| Yaṃpāvuso, bhikkhu paññavā hoti … pe … sammādukkhakkhayagāminiyā. |
|
|
| Ayampi dhammo nāthakaraṇo. (1.10) |
This too is a quality that serves as protector. |
|
| Dasa kasiṇāyatanāni. |
Ten universal dimensions of meditation. |
|
| Pathavīkasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. |
Someone perceives the meditation on universal earth above, below, across, non-dual and limitless. |
|
| Āpokasiṇameko sañjānāti … pe … |
They perceive the meditation on universal water … |
|
| tejokasiṇameko sañjānāti … |
the meditation on universal fire … |
|
| vāyokasiṇameko sañjānāti … |
the meditation on universal air … |
|
| nīlakasiṇameko sañjānāti … |
the meditation on universal blue … |
|
| pītakasiṇameko sañjānāti … |
the meditation on universal yellow … |
|
| lohitakasiṇameko sañjānāti … |
the meditation on universal red … |
|
| odātakasiṇameko sañjānāti … |
the meditation on universal white … |
|
| ākāsakasiṇameko sañjānāti … |
the meditation on universal space … |
|
| viññāṇakasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. (2) |
They perceive the meditation on universal consciousness above, below, across, non-dual and limitless. |
|
| Dasa akusalakammapathā— |
Ten ways of doing unskillful deeds: |
|
| pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. (3) |
killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view. |
|
| Dasa kusalakammapathā— |
Ten ways of doing skillful deeds: |
|
| pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. (4) |
refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. |
|
| Dasa ariyavāsā. |
Ten noble abodes. |
|
| Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. |
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. |
|
| Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? |
And how has a mendicant given up five factors? |
|
| Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. |
It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. |
|
| Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti. (5.1) |
That’s how a mendicant has given up five factors. |
|
| Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? |
And how does a mendicant possess six factors? |
|
| Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware. |
|
| Sotena saddaṃ sutvā … pe … |
Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … |
|
| manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware. |
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| Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. (5.2) |
That’s how a mendicant possesses six factors. |
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| Kathañcāvuso, bhikkhu caturāpasseno hoti? |
And how does a mendicant have four supports? |
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| Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. |
After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. |
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| Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti. (5.4) |
That’s how a mendicant has four supports. |
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| Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? |
And how has a mendicant eliminated idiosyncratic interpretations of the truth? |
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| Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. |
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. |
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| Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. (5.5) |
That’s how a mendicant has eliminated idiosyncratic interpretations of the truth. |
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| Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? |
And how has a mendicant totally given up searching? |
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| Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. |
It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. |
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| Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. (5.6) |
That’s how a mendicant has totally given up searching. |
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| Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti? |
And how does a mendicant have unsullied intentions? |
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| Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti. |
It’s when they’ve given up sensual, malicious, and cruel intentions. |
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| Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. (5.7) |
That’s how a mendicant has unsullied intentions. |
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| Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? |
And how has a mendicant stilled the physical process? |
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| Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. |
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| Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. (5.8) |
That’s how a mendicant has stilled the physical process. |
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| Kathañcāvuso, bhikkhu suvimuttacitto hoti? |
And how is a mendicant well freed in mind? |
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| Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti. |
It’s when a mendicant’s mind is freed from greed, hate, and delusion. |
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| Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti. (5.9) |
That’s how a mendicant is well freed in mind. |
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| Kathañcāvuso, bhikkhu suvimuttapañño hoti? |
And how is a mendicant well freed by wisdom? |
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| Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti. |
It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’ |
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| ‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti. |
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| ‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti. |
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| Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti. (5.10) |
That’s how a mendicant’s mind is well freed by wisdom. |
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| Dasa asekkhā dhammā— |
Ten qualities of an adept: |
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| asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti. (6) |
an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right remembering, right undistractible-lucidity, right knowledge, and right freedom. |
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| Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. |
Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha. |
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| Tattha sabbeheva saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. |
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” |
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