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2025-05 raw pali scraped from https://suttacentral.net/ |
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only modification is adding linefeeds to make it more readable. |
mn1 |
MN 1 |
Majjhima Nikāya 1 |
The Middle Length Discourses 1 |
Mūlapariyāyasutta |
The Root of All Things |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā ukkaṭṭhāyaṁ viharati subhagavane sālarājamūle. |
Thus have I heard. On one occasion the Blessed One was dwelling at Ukkaṭṭhā in the Subhaga Grove, at the root of a majestic sāl tree. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“sabbadhammamūlapariyāyaṁ vo, bhikkhave, desessāmi. |
“Bhikkhus, I will teach you the exposition of the root of all things. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to that and attend closely, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—pathaviṁ pathavito sañjānāti; |
“Here, bhikkhus, an uninstructed ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true persons and is unskilled and undisciplined in their Dhamma, perceives earth as earth; |
pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati. |
having perceived earth as earth, he conceives earth, he conceives himself in earth, he conceives himself from earth, he conceives ‘earth is mine,’ he delights in earth. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Āpaṁ āpato sañjānāti; |
He perceives water as water; |
āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati. |
having perceived water as water, he conceives water, he conceives himself in water, he conceives himself from water, he conceives ‘water is mine,’ he delights in water. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Tejaṁ tejato sañjānāti; |
He perceives fire as fire; |
tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati. |
having perceived fire as fire, he conceives fire, he conceives himself in fire, he conceives himself from fire, he conceives ‘fire is mine,’ he delights in fire. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Vāyaṁ vāyato sañjānāti; |
He perceives air as air; |
vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati. |
having perceived air as air, he conceives air, he conceives himself in air, he conceives himself from air, he conceives ‘air is mine,’ he delights in air. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Bhūte bhūtato sañjānāti; |
He perceives beings as beings; |
bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. |
having perceived beings as beings, he conceives beings, he conceives himself in beings, he conceives himself from beings, he conceives ‘beings are mine,’ he delights in beings. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Deve devato sañjānāti; |
He perceives devas as devas; |
deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. |
having perceived devas as devas, he conceives devas, he conceives himself in devas, he conceives himself from devas, he conceives ‘devas are mine,’ he delights in devas. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Pajāpatiṁ pajāpatito sañjānāti; |
He perceives Pajāpati as Pajāpati; |
pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati. |
having perceived Pajāpati as Pajāpati, he conceives Pajāpati, he conceives himself in Pajāpati, he conceives himself from Pajāpati, he conceives ‘Pajāpati is mine,’ he delights in Pajāpati. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Brahmaṁ brahmato sañjānāti; |
He perceives Brahmā as Brahmā; |
brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati. |
having perceived Brahmā as Brahmā, he conceives Brahmā, he conceives himself in Brahmā, he conceives himself from Brahmā, he conceives ‘Brahmā is mine,’ he delights in Brahmā. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Ābhassare ābhassarato sañjānāti; |
He perceives the devas of Streaming Radiance as devas of Streaming Radiance; |
ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. |
having perceived the devas of Streaming Radiance as devas of Streaming Radiance, he conceives the devas of Streaming Radiance, he conceives himself in the devas of Streaming Radiance, he conceives himself from the devas of Streaming Radiance, he conceives ‘devas of Streaming Radiance are mine,’ he delights in the devas of Streaming Radiance. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Subhakiṇhe subhakiṇhato sañjānāti; |
He perceives the devas of Refulgent Glory as devas of Refulgent Glory; |
subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. |
having perceived the devas of Refulgent Glory as devas of Refulgent Glory, he conceives the devas of Refulgent Glory, he conceives himself in the devas of Refulgent Glory, he conceives himself from the devas of Refulgent Glory, he conceives ‘devas of Refulgent Glory are mine,’ he delights in the devas of Refulgent Glory. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Vehapphale vehapphalato sañjānāti; |
He perceives the devas of Great Fruit as devas of Great Fruit; |
vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. |
having perceived the devas of Great Fruit as devas of Great Fruit, he conceives the devas of Great Fruit, he conceives himself in the devas of Great Fruit, he conceives himself from the devas of Great Fruit, he conceives ‘devas of Great Fruit are mine,’ he delights in the devas of Great Fruit. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Abhibhuṁ abhibhuto sañjānāti; |
He perceives the Overlord as the Overlord; |
abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati. |
having perceived the Overlord as the Overlord, he conceives the Overlord, he conceives himself in the Overlord, he conceives himself from the Overlord, he conceives ‘the Overlord is mine,’ he delights in the Overlord. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti; |
He perceives the base of boundless space as the base of boundless space; |
ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati. |
having perceived the base of boundless space as the base of boundless space, he conceives the base of boundless space, he conceives himself in the base of boundless space, he conceives himself from the base of boundless space, he conceives ‘the base of boundless space is mine,’ he delights in the base of boundless space. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti; |
He perceives the base of boundless consciousness as the base of boundless consciousness; |
viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati. |
having perceived the base of boundless consciousness as the base of boundless consciousness, he conceives the base of boundless consciousness, he conceives himself in the base of boundless consciousness, he conceives himself from the base of boundless consciousness, he conceives ‘the base of boundless consciousness is mine,’ he delights in the base of boundless consciousness. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti; |
He perceives the base of nothingness as the base of nothingness; |
ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati. |
having perceived the base of nothingness as the base of nothingness, he conceives the base of nothingness, he conceives himself in the base of nothingness, he conceives himself from the base of nothingness, he conceives ‘the base of nothingness is mine,’ he delights in the base of nothingness. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato sañjānāti; |
He perceives the base of neither-perception-nor-non-perception as the base of neither-perception-nor-non-perception; |
nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati. |
having perceived the base of neither-perception-nor-non-perception as the base of neither-perception-nor-non-perception, he conceives the base of neither-perception-nor-non-perception, he conceives himself in the base of neither-perception-nor-non-perception, he conceives himself from the base of neither-perception-nor-non-perception, he conceives ‘the base of neither-perception-nor-non-perception is mine,’ he delights in the base of neither-perception-nor-non-perception. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Diṭṭhaṁ diṭṭhato sañjānāti; |
He perceives the seen as the seen; |
diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. |
having perceived the seen as the seen, he conceives the seen, he conceives himself in the seen, he conceives himself from the seen, he conceives ‘the seen is mine,’ he delights in the seen. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Sutaṁ sutato sañjānāti; |
He perceives the heard as the heard; |
sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. |
having perceived the heard as the heard, he conceives the heard, he conceives himself in the heard, he conceives himself from the heard, he conceives ‘the heard is mine,’ he delights in the heard. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Mutaṁ mutato sañjānāti; |
He perceives the sensed as the sensed; |
mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. |
having perceived the sensed as the sensed, he conceives the sensed, he conceives himself in the sensed, he conceives himself from the sensed, he conceives ‘the sensed is mine,’ he delights in the sensed. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Viññātaṁ viññātato sañjānāti; |
He perceives the cognized as the cognized; |
viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. |
having perceived the cognized as the cognized, he conceives the cognized, he conceives himself in the cognized, he conceives himself from the cognized, he conceives ‘the cognized is mine,’ he delights in the cognized. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Ekattaṁ ekattato sañjānāti; |
He perceives unity as unity; |
ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. |
having perceived unity as unity, he conceives unity, he conceives himself in unity, he conceives himself from unity, he conceives ‘unity is mine,’ he delights in unity. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Nānattaṁ nānattato sañjānāti; |
He perceives diversity as diversity; |
nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati. |
having perceived diversity as diversity, he conceives diversity, he conceives himself in diversity, he conceives himself from diversity, he conceives ‘diversity is mine,’ he delights in diversity. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Sabbaṁ sabbato sañjānāti; |
He perceives all as all; |
sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. |
having perceived all as all, he conceives all, he conceives himself in all, he conceives himself from all, he conceives ‘all is mine,’ he delights in all. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Nibbānaṁ nibbānato sañjānāti; |
He perceives Nibbāna as Nibbāna; |
nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. |
having perceived Nibbāna as Nibbāna, he conceives Nibbāna, he conceives himself in Nibbāna, he conceives himself from Nibbāna, he conceives ‘Nibbāna is mine,’ he delights in Nibbāna. |
Taṁ kissa hetu? |
For what reason? |
‘Apariññātaṁ tassā’ti vadāmi. |
‘Because it is uncomprehended by him,’ I say. |
Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito. |
The section on the first level of method concerning the ordinary person is finished. |
Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti; |
Bhikkhus, that bhikkhu also who is a trainee, who has not attained his mind’s ideal, but dwells aspiring for the unsurpassed security from bondage, he too directly knows earth as earth; |
pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi. |
having directly known earth as earth, he should not conceive earth, he should not conceive himself in earth, he should not conceive himself from earth, he should not conceive ‘earth is mine,’ he should not delight in earth. |
Taṁ kissa hetu? |
For what reason? |
‘Pariññeyyaṁ tassā’ti vadāmi. |
‘Because it is to be fully understood by him,’ I say. |
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; |
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna; |
nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi. |
having directly known Nibbāna as Nibbāna, he should not conceive Nibbāna, he should not conceive himself in Nibbāna, he should not conceive himself from Nibbāna, he should not conceive ‘Nibbāna is mine,’ he should not delight in Nibbāna. |
Taṁ kissa hetu? |
For what reason? |
‘Pariññeyyaṁ tassā’ti vadāmi. |
‘Because it is to be fully understood by him,’ I say. |
Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito. |
The section on the second level of method concerning the trainee is finished. |
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; |
Bhikkhus, that bhikkhu also who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, he too directly knows earth as earth; |
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. |
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. |
Taṁ kissa hetu? |
For what reason? |
‘Pariññātaṁ tassā’ti vadāmi. |
‘Because it is fully understood by him,’ I say. |
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; |
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna; |
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. |
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. |
Taṁ kissa hetu? |
For what reason? |
‘Pariññātaṁ tassā’ti vadāmi. |
‘Because it is fully understood by him,’ I say. |
Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito. |
The section on the third level of method concerning the one whose taints are destroyed is finished. |
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti; |
Bhikkhus, that bhikkhu also who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, he too directly knows earth as earth; |
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. |
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. |
Taṁ kissa hetu? |
For what reason? |
Khayā rāgassa, vītarāgattā. |
Because of the destruction of lust, because he is free from lust. |
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; |
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna; |
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. |
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. |
Taṁ kissa hetu? |
For what reason? |
Khayā rāgassa, vītarāgattā. |
Because of the destruction of lust, because he is free from lust. |
Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito. |
The section on the fourth level of method concerning the one whose taints are destroyed is finished. |
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; |
Bhikkhus, that bhikkhu also who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, he too directly knows earth as earth; |
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. |
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. |
Taṁ kissa hetu? |
For what reason? |
Khayā dosassa, vītadosattā. |
Because of the destruction of hatred, because he is free from hatred. |
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; |
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna; |
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. |
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. |
Taṁ kissa hetu? |
For what reason? |
Khayā dosassa, vītadosattā. |
Because of the destruction of hatred, because he is free from hatred. |
Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito. |
The section on the fifth level of method concerning the one whose taints are destroyed is finished. |
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; |
Bhikkhus, that bhikkhu also who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, he too directly knows earth as earth; |
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. |
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. |
Taṁ kissa hetu? |
For what reason? |
Khayā mohassa, vītamohattā. |
Because of the destruction of delusion, because he is free from delusion. |
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; |
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna; |
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. |
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. |
Taṁ kissa hetu? |
For what reason? |
Khayā mohassa, vītamohattā. |
Because of the destruction of delusion, because he is free from delusion. |
Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito. |
The section on the sixth level of method concerning the one whose taints are destroyed is finished. |
Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; |
The Tathāgata also, bhikkhus, an Arahant, a Perfectly Enlightened One, directly knows earth as earth; |
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. |
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. |
Taṁ kissa hetu? |
For what reason? |
‘Pariññātantaṁ tathāgatassā’ti vadāmi. |
‘Because it is fully understood by the Tathāgata,’ I say. |
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; |
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna; |
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. |
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. |
Taṁ kissa hetu? |
For what reason? |
‘Pariññātantaṁ tathāgatassā’ti vadāmi. |
‘Because it is fully understood by the Tathāgata,’ I say. |
Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito. |
The section on the seventh level of method concerning the Tathāgata is finished. |
Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; |
The Tathāgata also, bhikkhus, an Arahant, a Perfectly Enlightened One, directly knows earth as earth; |
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. |
having directly known earth as earth, he does not conceive earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. |
Taṁ kissa hetu? |
For what reason? |
‘Nandī dukkhassa mūlan’ti—iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. |
Having known ‘Delight is the root of suffering,’ and ‘From existence comes birth; for what has come to be, there is aging and death.’ |
Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi. |
Therefore, bhikkhus, I say that ‘the Tathāgata, through the utter destruction, fading away, cessation, giving up, and relinquishing of all cravings, has awakened to unsurpassed perfect enlightenment.’ |
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; |
Water …etc… fire … air … beings … devas … Pajāpati … Brahmā … devas of Streaming Radiance … devas of Refulgent Glory … devas of Great Fruit … the Overlord … the base of boundless space … the base of boundless consciousness … the base of nothingness … the base of neither-perception-nor-non-perception … the seen … the heard … the sensed … the cognized … unity … diversity … all … he directly knows Nibbāna as Nibbāna; |
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. |
having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive himself in Nibbāna, he does not conceive himself from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. |
Taṁ kissa hetu? |
For what reason? |
‘Nandī dukkhassa mūlan’ti—iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. |
Having known ‘Delight is the root of suffering,’ and ‘From existence comes birth; for what has come to be, there is aging and death.’ |
Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmī”ti. |
Therefore, bhikkhus, I say that ‘the Tathāgata, through the utter destruction, fading away, cessation, giving up, and relinquishing of all cravings, has awakened to unsurpassed perfect enlightenment.’” |
Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito. |
The section on the eighth level of method concerning the Tathāgata is finished. |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Na te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus did not delight in the Blessed One’s words. |
Mūlapariyāyasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Discourse on the Root of All Things, the first, is finished. |
mn2 |
MN 2 |
Majjhima Nikāya 2 |
The Middle Length Discourses 2 |
Sabbāsavasutta |
The Discourse on All the Taints |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi. |
“Bhikkhus, I will teach you the method for the restraint of all taints. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to that and attend closely, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. |
“Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. |
Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi? |
And knowing what, seeing what, bhikkhus, do I say there is destruction of the taints? |
Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ. |
Wise attention and unwise attention. |
Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; |
Bhikkhus, when one attends unwisely, unarisen taints arise and arisen taints increase; |
yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. |
but, bhikkhus, when one attends wisely, unarisen taints do not arise and arisen taints are abandoned. |
Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṁvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā. |
There are, bhikkhus, taints to be abandoned by seeing, there are taints to be abandoned by restraint, there are taints to be abandoned by using, there are taints to be abandoned by enduring, there are taints to be abandoned by avoiding, there are taints to be abandoned by dispelling, there are taints to be abandoned by developing. |
1. Dassanāpahātabbaāsava |
1. Taints to be Abandoned by Seeing |
Katame ca, bhikkhave, āsavā dassanā pahātabbā? |
And what, bhikkhus, are the taints to be abandoned by seeing? |
Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. |
Here, bhikkhus, an uninstructed ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true persons and is unskilled and undisciplined in their Dhamma—does not understand states that should be attended to, does not understand states that should not be attended to. |
So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. |
He, not understanding states that should be attended to and not understanding states that should not be attended to, attends to states that should not be attended to, and does not attend to states that should be attended to. |
Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? |
And what, bhikkhus, are the states that should not be attended to, which he attends to? |
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; |
Bhikkhus, those states which, when he attends to them, the unarisen taint of sensual desire arises in him, or the arisen taint of sensual desire increases; |
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; |
the unarisen taint of existence arises in him, or the arisen taint of existence increases; |
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—ime dhammā na manasikaraṇīyā ye dhamme manasi karoti. |
the unarisen taint of ignorance arises in him, or the arisen taint of ignorance increases—these are the states that should not be attended to, which he attends to. |
Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? |
And what, bhikkhus, are the states that should be attended to, which he does not attend to? |
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; |
Bhikkhus, those states which, when he attends to them, the unarisen taint of sensual desire does not arise in him, or the arisen taint of sensual desire is abandoned; |
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; |
the unarisen taint of existence does not arise in him, or the arisen taint of existence is abandoned; |
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—ime dhammā manasikaraṇīyā ye dhamme na manasi karoti. |
the unarisen taint of ignorance does not arise in him, or the arisen taint of ignorance is abandoned—these are the states that should be attended to, which he does not attend to. |
Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. |
Through his attending to states that should not be attended to and his not attending to states that should be attended to, unarisen taints arise and arisen taints increase. |
So evaṁ ayoniso manasi karoti: |
He attends unwisely thus: |
‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ? |
‘Did I exist in the past? |
Na nu kho ahosiṁ atītamaddhānaṁ? |
Did I not exist in the past? |
Kiṁ nu kho ahosiṁ atītamaddhānaṁ? |
What was I in the past? |
Kathaṁ nu kho ahosiṁ atītamaddhānaṁ? |
How was I in the past? |
Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ? |
Having been what, what did I become in the past? |
Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ? |
Will I exist in the future? |
Na nu kho bhavissāmi anāgatamaddhānaṁ? |
Will I not exist in the future? |
Kiṁ nu kho bhavissāmi anāgatamaddhānaṁ? |
What will I be in the future? |
Kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ? |
How will I be in the future? |
Kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti? |
Having been what, what will I become in the future?’ |
Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī hoti: |
Or else he is now inwardly perplexed about the present: |
‘ahaṁ nu khosmi? |
‘Am I? |
No nu khosmi? |
Am I not? |
Kiṁ nu khosmi? |
What am I? |
Kathaṁ nu khosmi? |
How am I? |
Ayaṁ nu kho satto kuto āgato? |
This being, whence has it come? |
So kuhiṁ gāmī bhavissatī’ti? |
Whither will it go?’ |
Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati. |
When he attends unwisely thus, one of six views arises in him. |
‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; |
A view arises for him as true and established: ‘I have a self’; |
‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; |
or a view arises for him as true and established: ‘I have no self’; |
‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; |
or a view arises for him as true and established: ‘By self I perceive self’; |
‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; |
or a view arises for him as true and established: ‘By self I perceive not-self’; |
‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; |
or a view arises for him as true and established: ‘By not-self I perceive self’; |
atha vā panassa evaṁ diṭṭhi hoti: |
or else a view like this arises for him: |
‘yo me ayaṁ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti so kho pana me ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti. |
‘This self of mine which speaks and feels and experiences here and there the result of good and bad kamma is permanent, stable, eternal, not subject to change, and will remain the same for ever and ever.’ |
Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ. |
This, bhikkhus, is called what has gone to views, a jungle of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. |
Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; |
Fettered by the fetter of views, bhikkhus, the uninstructed ordinary person is not freed from birth, aging, and death, from sorrows, lamentations, pains, displeasures, and despairs; |
‘na parimuccati dukkhasmā’ti vadāmi. |
‘he is not freed from suffering,’ I say. |
Sutavā ca kho, bhikkhave, ariyasāvako—ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. |
But, bhikkhus, an instructed noble-one's-disciple—who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true persons and is skilled and disciplined in their Dhamma—understands states that should be attended to, understands states that should not be attended to. |
So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti. |
He, understanding states that should be attended to and understanding states that should not be attended to, does not attend to states that should not be attended to, and attends to states that should be attended to. |
Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? |
And what, bhikkhus, are the states that should not be attended to, which he does not attend to? |
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; |
Bhikkhus, those states which, when one attends to them, the unarisen taint of sensual desire arises, or the arisen taint of sensual desire increases; |
anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; |
the unarisen taint of existence arises, or the arisen taint of existence increases; |
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti. |
the unarisen taint of ignorance arises, or the arisen taint of ignorance increases—these are the states that should not be attended to, which he does not attend to. |
Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? |
And what, bhikkhus, are the states that should be attended to, which he attends to? |
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; |
Bhikkhus, those states which, when one attends to them, the unarisen taint of sensual desire does not arise, or the arisen taint of sensual desire is abandoned; |
anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; |
the unarisen taint of existence does not arise, or the arisen taint of existence is abandoned; |
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—ime dhammā manasikaraṇīyā ye dhamme manasi karoti. |
the unarisen taint of ignorance does not arise, or the arisen taint of ignorance is abandoned—these are the states that should be attended to, which he attends to. |
Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. |
Through his not attending to states that should not be attended to and his attending to states that should be attended to, unarisen taints do not arise and arisen taints are abandoned. |
So ‘idaṁ dukkhan’ti yoniso manasi karoti, ‘ayaṁ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. |
He wisely attends: ‘This is suffering’; he wisely attends: ‘This is the origin of suffering’; he wisely attends: ‘This is the cessation of suffering’; he wisely attends: ‘This is the way leading to the cessation of suffering.’ |
Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. |
When he attends wisely thus, three fetters are abandoned in him—personality view, doubt, and adherence to rules and observances. |
Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. |
These, bhikkhus, are called the taints to be abandoned by seeing. |
2. Saṁvarāpahātabbaāsava |
2. Taints to be Abandoned by Restraint |
Katame ca, bhikkhave, āsavā saṁvarā pahātabbā? |
And what, bhikkhus, are the taints to be abandoned by restraint? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. |
Here, bhikkhus, a bhikkhu, reflecting wisely, dwells restrained with the restraint of the eye-faculty. |
Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he were to dwell with the eye-faculty unrestrained, taints, vexation, and fever might arise; but when he dwells with the eye-faculty restrained, those taints, vexation, and fever do not arise. |
Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe… ghānindriyasaṁvarasaṁvuto viharati …pe… jivhindriyasaṁvarasaṁvuto viharati …pe… kāyindriyasaṁvarasaṁvuto viharati …pe… manindriyasaṁvarasaṁvuto viharati. |
Reflecting wisely, he dwells restrained with the restraint of the ear-faculty …etc… restrained with the restraint of the nose-faculty …etc… restrained with the restraint of the tongue-faculty …etc… restrained with the restraint of the body-faculty …etc… restrained with the restraint of the mind-faculty. |
Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he were to dwell with the mind-faculty unrestrained, taints, vexation, and fever might arise; but when he dwells with the mind-faculty restrained, those taints, vexation, and fever do not arise. |
Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if one were to dwell without restraint, taints, vexation, and fever might arise; but when one dwells with restraint, those taints, vexation, and fever do not arise. |
Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā. |
These, bhikkhus, are called the taints to be abandoned by restraint. |
3. Paṭisevanāpahātabbaāsava |
3. Taints to be Abandoned by Using |
Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? |
And what, bhikkhus, are the taints to be abandoned by using? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: |
Here, bhikkhus, a bhikkhu, reflecting wisely, uses a robe: |
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’. |
‘Only for protection from cold, for protection from heat, for protection from the touch of gadflies, mosquitoes, wind, sun, and serpents, and only for the purpose of covering the private parts.’ |
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: |
Reflecting wisely, he uses almsfood: |
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’. |
‘Neither for amusement, nor for intoxication, nor for smartening, nor for embellishment, but only for the maintenance and continuance of this body, for allaying hunger, for assisting the holy life, thinking: “Thus I will terminate old feelings and not arouse new feelings, and I will be healthy and blameless and live in comfort.”’ |
Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: |
Reflecting wisely, he uses a lodging: |
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’. |
‘Only for protection from cold, for protection from heat, for protection from the touch of gadflies, mosquitoes, wind, sun, and serpents, only for dispelling the dangers of the seasons and for the purpose of enjoying seclusion.’ |
Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati: |
Reflecting wisely, he uses medicinal requisites for the sick: |
‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’. |
‘Only for protection from arisen painful feelings that are afflicting, and for the sake of utmost freedom from disease.’ |
Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he did not use these, taints, vexation, and fever might arise; but when he uses them, those taints, vexation, and fever do not arise. |
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā. |
These, bhikkhus, are called the taints to be abandoned by using. |
4. Adhivāsanāpahātabbaāsava |
4. Taints to be Abandoned by Enduring |
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? |
And what, bhikkhus, are the taints to be abandoned by enduring? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. |
Here, bhikkhus, a bhikkhu, reflecting wisely, is one who endures cold, heat, hunger, and thirst. |
Ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. |
He is one who endures the touch of gadflies, mosquitoes, wind, sun, and serpents; ill-spoken, unwelcome words; arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, unpleasant, and life-threatening. |
Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he did not endure these, taints, vexation, and fever might arise; but when he endures them, those taints, vexation, and fever do not arise. |
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā. |
These, bhikkhus, are called the taints to be abandoned by enduring. |
5. Parivajjanāpahātabbaāsava |
5. Taints to be Abandoned by Avoiding |
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? |
And what, bhikkhus, are the taints to be abandoned by avoiding? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ. |
Here, bhikkhus, a bhikkhu, reflecting wisely, avoids a fierce elephant, avoids a fierce horse, avoids a fierce bull, avoids a fierce dog, a snake, a stump, a thorny place, a precipice, a cliff, a cesspool, a sewer. |
Yathārūpe anāsane nisinnaṁ yathārūpe agocare carantaṁ yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. |
Reflecting wisely, he avoids such an unsuitable seat, such an unsuitable resort, and such evil friends as wise companions in the holy life would deem him to be in suspect places for. |
Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he did not avoid these, taints, vexation, and fever might arise; but when he avoids them, those taints, vexation, and fever do not arise. |
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā. |
These, bhikkhus, are called the taints to be abandoned by avoiding. |
6. Vinodanāpahātabbaāsava |
6. Taints to be Abandoned by Dispelling |
Katame ca, bhikkhave, āsavā vinodanā pahātabbā? |
And what, bhikkhus, are the taints to be abandoned by dispelling? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
Here, bhikkhus, a bhikkhu, reflecting wisely, does not tolerate an arisen thought of sensual desire, but abandons it, dispels it, makes an end of it, annihilates it; he does not tolerate an arisen thought of ill will …etc… an arisen thought of cruelty …etc… he does not tolerate arisen evil, unwholesome states, but abandons them, dispels them, makes an end of them, annihilates them. |
Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he did not dispel these, taints, vexation, and fever might arise; but when he dispels them, those taints, vexation, and fever do not arise. |
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā. |
These, bhikkhus, are called the taints to be abandoned by dispelling. |
7. Bhāvanāpahātabbaāsava |
7. Taints to be Abandoned by Developing |
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? |
And what, bhikkhus, are the taints to be abandoned by developing? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; |
Here, bhikkhus, a bhikkhu, reflecting wisely, develops the enlightenment factor of mindfulness, which is based on seclusion, dispassion, and cessation, maturing in release; |
paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. |
reflecting wisely, he develops the enlightenment factor of investigation of states …etc… he develops the enlightenment factor of energy … he develops the enlightenment factor of rapture … he develops the enlightenment factor of tranquility … he develops the enlightenment factor of concentration … he develops the enlightenment factor of equanimity, which is based on seclusion, dispassion, and cessation, maturing in release. |
Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he did not develop these, taints, vexation, and fever might arise; but when he develops them, those taints, vexation, and fever do not arise. |
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā. |
These, bhikkhus, are called the taints to be abandoned by developing. |
Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṁvarā pahātabbā te saṁvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; |
When, bhikkhus, for a bhikkhu, those taints that should be abandoned by seeing have been abandoned by seeing, those taints that should be abandoned by restraint have been abandoned by restraint, those taints that should be abandoned by using have been abandoned by using, those taints that should be abandoned by enduring have been abandoned by enduring, those taints that should be abandoned by avoiding have been abandoned by avoiding, those taints that should be abandoned by dispelling have been abandoned by dispelling, and those taints that should be abandoned by developing have been abandoned by developing; |
ayaṁ vuccati, bhikkhave: |
this, bhikkhus, is called: |
‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. |
‘a bhikkhu who dwells restrained with the restraint of all taints; he has cut off craving, thrown off the fetter, and by completely understanding conceit, has made an end of suffering.’” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Pleased, those bhikkhus delighted in the Blessed One’s words. |
Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Discourse on All the Taints, the second, is finished. |
mn3 |
MN 3 |
Majjhima Nikāya 3 |
The Middle Length Discourses 3 |
Dhammadāyādasutta |
The Discourse on Heirs in Dhamma |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. |
“Bhikkhus, be my heirs in Dhamma, not my heirs in material things. |
Atthi me tumhesu anukampā: |
I have compassion for you: |
‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. |
‘How might my disciples be heirs in Dhamma, not heirs in material things?’ |
Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha: |
If, bhikkhus, you were to be my heirs in material things and not in Dhamma, you would on that account be reproached: |
‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; |
‘The Teacher’s disciples dwell as heirs in material things, not as heirs in Dhamma’; |
ahampi tena ādiyo bhaveyyaṁ: |
and I too would on that account be reproached: |
‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti. |
‘The Teacher’s disciples dwell as heirs in material things, not as heirs in Dhamma.’ |
Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha: |
But if, bhikkhus, you were to be my heirs in Dhamma and not in material things, you would not on that account be reproached: |
‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti; |
‘The Teacher’s disciples dwell as heirs in Dhamma, not as heirs in material things’; |
ahampi tena na ādiyo bhaveyyaṁ: |
and I too would not on that account be reproached: |
‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti. |
‘The Teacher’s disciples dwell as heirs in Dhamma, not as heirs in material things.’ |
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. |
Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. |
Atthi me tumhesu anukampā: |
I have compassion for you: |
‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. |
‘How might my disciples be heirs in Dhamma, not heirs in material things?’ |
Idhāhaṁ, bhikkhave, bhuttāvī assaṁ pavārito paripuṇṇo pariyosito suhito yāvadattho; |
Suppose, bhikkhus, I had eaten, had my fill, was satisfied, content, and had had enough, and there was some leftover almsfood that was to be discarded. |
siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo. |
Then two bhikkhus might arrive, overcome by hunger and weakness. |
Atha dve bhikkhū āgaccheyyuṁ jighacchādubbalyaparetā. |
I might say to them: |
Tyāhaṁ evaṁ vadeyyaṁ: |
‘Bhikkhus, I have eaten, had my fill, am satisfied, content, and have had enough; |
‘ahaṁ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; |
and this is my leftover almsfood that is to be discarded. |
atthi ca me ayaṁ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. |
If you wish, eat; if you do not eat, I will now either discard it where there is no greenery, or drop it into water where there are no living beings.’ |
Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṁ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti. |
Tatrekassa bhikkhuno evamassa: |
Then it might occur to one bhikkhu: |
‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; |
‘The Blessed One has eaten, had his fill, is satisfied, content, and has had enough; |
atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. |
and this is the Blessed One’s leftover almsfood that is to be discarded. |
Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. |
If we do not eat, the Blessed One will now either discard it where there is no greenery, or drop it into water where there are no living beings. |
Vuttaṁ kho panetaṁ bhagavatā: |
But it has been said by the Blessed One: |
“dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti. |
“Bhikkhus, be my heirs in Dhamma, not my heirs in material things.” |
Āmisaññataraṁ kho panetaṁ, yadidaṁ piṇḍapāto. |
This almsfood is a kind of material thing. |
Yannūnāhaṁ imaṁ piṇḍapātaṁ abhuñjitvā imināva jighacchādubbalyena evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. |
Suppose, not eating this almsfood, I were to spend this day and night thus with this hunger and weakness.’ |
So taṁ piṇḍapātaṁ abhuñjitvā teneva jighacchādubbalyena evaṁ taṁ rattindivaṁ vītināmeyya. |
He, not eating that almsfood, might spend that day and night thus with that hunger and weakness. |
Atha dutiyassa bhikkhuno evamassa: |
Then it might occur to the second bhikkhu: |
‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; |
‘The Blessed One has eaten, had his fill, is satisfied, content, and has had enough; |
atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. |
and this is the Blessed One’s leftover almsfood that is to be discarded. |
Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. |
If we do not eat, the Blessed One will now either discard it where there is no greenery, or drop it into water where there are no living beings. |
Yannūnāhaṁ imaṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. |
Suppose, eating this almsfood, I were to dispel this hunger and weakness and spend this day and night thus.’ |
So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya. |
He, eating that almsfood, having dispelled that hunger and weakness, might spend that day and night thus. |
Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṁsataro ca. |
Although, bhikkhus, that bhikkhu, by eating that almsfood and dispelling that hunger and weakness, might spend that day and night thus, yet the first bhikkhu is more to be revered and praised by me. |
Taṁ kissa hetu? |
For what reason? |
Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṁ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṁvattissati. |
Because that, bhikkhus, will lead that bhikkhu for a long time to fewness of wishes, to contentment, to effacement, to easy supportability, to arousal of energy. |
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. |
Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. |
Atthi me tumhesu anukampā: |
I have compassion for you: |
‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’”ti. |
‘How might my disciples be heirs in Dhamma, not heirs in material things?’” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. |
Having said this, the Sublime One rose from his seat and entered his dwelling. |
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: |
Then, not long after the Blessed One had departed, the Venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
“Friends, bhikkhus.” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Friend,” those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti? |
“To what extent, friends, do disciples not follow the Teacher in seclusion when he is dwelling in seclusion, and to what extent do disciples follow the Teacher in seclusion when he is dwelling in seclusion?” |
“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. |
“We would come from far away, friend, to learn the meaning of this statement from the Venerable Sāriputta. |
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho; |
It would be good if the Venerable Sāriputta himself would clarify the meaning of this statement; |
āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. |
having heard it from the Venerable Sāriputta, the bhikkhus will remember it.” |
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
“Then listen, friends, and attend closely; I will speak.” |
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Yes, friend,” those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti? |
“To what extent, friends, do disciples not follow the Teacher in seclusion when he is dwelling in seclusion? |
Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, yesañca dhammānaṁ satthā pahānamāha, te ca dhamme nappajahanti, bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. |
Here, friends, when the Teacher is dwelling in seclusion, disciples do not follow in seclusion; those things which the Teacher says should be abandoned, those things they do not abandon; they are given to abundance, are lax, are foremost in backsliding, and have thrown off the yoke in seclusion. |
Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. |
Therein, friends, elder bhikkhus are blameworthy on three counts. |
‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti—iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. |
‘When the Teacher is dwelling in seclusion, disciples do not follow in seclusion’—on this first count elder bhikkhus are blameworthy. |
‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti—iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. |
‘Those things which the Teacher says should be abandoned, those things they do not abandon’—on this second count elder bhikkhus are blameworthy. |
‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. |
‘They are given to abundance, are lax, are foremost in backsliding, and have thrown off the yoke in seclusion’—on this third count elder bhikkhus are blameworthy. |
Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. |
Elder bhikkhus, friends, are blameworthy on these three counts. |
Tatrāvuso, majjhimā bhikkhū …pe… navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. |
Therein, friends, middle bhikkhus …etc… new bhikkhus are blameworthy on three counts. |
‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti—iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. |
‘When the Teacher is dwelling in seclusion, disciples do not follow in seclusion’—on this first count new bhikkhus are blameworthy. |
‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti—iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. |
‘Those things which the Teacher says should be abandoned, those things they do not abandon’—on this second count new bhikkhus are blameworthy. |
‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. |
‘They are given to abundance, are lax, are foremost in backsliding, and have thrown off the yoke in seclusion’—on this third count new bhikkhus are blameworthy. |
Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. |
New bhikkhus, friends, are blameworthy on these three counts. |
Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti. |
To this extent, friends, disciples do not follow the Teacher in seclusion when he is dwelling in seclusion. |
Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti? |
And to what extent, friends, do disciples follow the Teacher in seclusion when he is dwelling in seclusion? |
Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti—yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahanti; |
Here, friends, when the Teacher is dwelling in seclusion, disciples follow in seclusion—those things which the Teacher says should be abandoned, those things they abandon; |
na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. |
they are not given to abundance, are not lax, have thrown off the yoke in backsliding, and are foremost in seclusion. |
Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. |
Therein, friends, elder bhikkhus are praiseworthy on three counts. |
‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—iminā paṭhamena ṭhānena therā bhikkhū pāsaṁsā bhavanti. |
‘When the Teacher is dwelling in seclusion, disciples follow in seclusion’—on this first count elder bhikkhus are praiseworthy. |
‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti—iminā dutiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. |
‘Those things which the Teacher says should be abandoned, those things they abandon’—on this second count elder bhikkhus are praiseworthy. |
‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—iminā tatiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. |
‘They are not given to abundance, are not lax, have thrown off the yoke in backsliding, and are foremost in seclusion’—on this third count elder bhikkhus are praiseworthy. |
Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. |
Elder bhikkhus, friends, are praiseworthy on these three counts. |
Tatrāvuso, majjhimā bhikkhū …pe… navā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. |
Therein, friends, middle bhikkhus …etc… new bhikkhus are praiseworthy on three counts. |
‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—iminā paṭhamena ṭhānena navā bhikkhū pāsaṁsā bhavanti. |
‘When the Teacher is dwelling in seclusion, disciples follow in seclusion’—on this first count new bhikkhus are praiseworthy. |
‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti—iminā dutiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. |
‘Those things which the Teacher says should be abandoned, those things they abandon’—on this second count new bhikkhus are praiseworthy. |
‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—iminā tatiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. |
‘They are not given to abundance, are not lax, have thrown off the yoke in backsliding, and are foremost in seclusion’—on this third count new bhikkhus are praiseworthy. |
Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. |
New bhikkhus, friends, are praiseworthy on these three counts. |
Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti. |
To this extent, friends, disciples follow the Teacher in seclusion when he is dwelling in seclusion. |
Tatrāvuso, lobho ca pāpako doso ca pāpako. |
Therein, friends, greed is evil and hatred is evil. |
Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. |
For the abandoning of greed and for the abandoning of hatred, there is the Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? |
And what, friends, is that Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. |
It is this Noble Eightfold Path, namely: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. |
This, friends, is that Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Tatrāvuso, kodho ca pāpako upanāho ca pāpako …pe… makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṁ, māyā ca pāpikā sāṭheyyañca pāpakaṁ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. |
Therein, friends, anger is evil and enmity is evil …etc… denigration is evil and contempt is evil, envy is evil and stinginess is evil, deceit is evil and fraud is evil, obstinacy is evil and presumption is evil, conceit is evil and arrogance is evil, intoxication is evil and heedlessness is evil. |
Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. |
For the abandoning of intoxication and for the abandoning of heedlessness, there is the Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? |
And what, friends, is that Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. |
It is this Noble Eightfold Path, namely: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti. |
This, friends, is that Middle Way which produces vision, produces knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna.” |
Idamavocāyasmā sāriputto. |
This is what the Venerable Sāriputta said. |
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. |
Pleased, those bhikkhus delighted in the Venerable Sāriputta’s words. |
Dhammadāyādasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Discourse on Heirs in Dhamma, the third, is finished. |
mn4 |
MN 4 |
Majjhima Nikāya 4 |
The Middle Length Discourses 4 |
Bhayabheravasutta |
The Discourse on Fear and Dread |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; |
Then the brahmin Jāṇussoṇi went to the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down to one side. |
Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: |
Seated to one side, the brahmin Jāṇussoṇi said to the Blessed One: |
“yeme, bho gotama, kulaputtā bhavantaṁ gotamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, bhavaṁ tesaṁ gotamo pubbaṅgamo, bhavaṁ tesaṁ gotamo bahukāro, bhavaṁ tesaṁ gotamo samādapetā; |
“Those clansmen, Master Gotama, who have gone forth from the household life into homelessness out of faith, with Master Gotama as their aim—Master Gotama is their leader, Master Gotama is their great benefactor, Master Gotama is their admonisher; |
bhoto ca pana gotamassa sā janatā diṭṭhānugatiṁ āpajjatī”ti. |
and that populace follows the views of Master Gotama.” |
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. |
“So it is, brahmin, so it is, brahmin. |
Ye te, brāhmaṇa, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, ahaṁ tesaṁ pubbaṅgamo, ahaṁ tesaṁ bahukāro, ahaṁ tesaṁ samādapetā; |
Those clansmen, brahmin, who have gone forth from the household life into homelessness out of faith, with me as their aim—I am their leader, I am their great benefactor, I am their admonisher; |
mama ca pana sā janatā diṭṭhānugatiṁ āpajjatī”ti. |
and that populace follows my views.” |
“Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno”ti. |
“Master Gotama, remote forest and woodland hermitages are hard to endure; seclusion is hard to practice; it is hard to delight in solitude. The jungles, I think, steal away the mind of a bhikkhu who has not gained concentration.” |
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. |
“So it is, brahmin, so it is, brahmin. |
Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, |
Remote forest and woodland hermitages are hard to endure, brahmin; seclusion is hard to practice; it is hard to delight in solitude. |
haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno. |
The jungles, I think, steal away the mind of a bhikkhu who has not gained concentration. |
Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
For me too, brahmin, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me: |
‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno’ti. |
‘Remote forest and woodland hermitages are hard to endure; seclusion is hard to practice; it is hard to delight in solitude. The jungles, I think, steal away the mind of a bhikkhu who has not gained concentration.’ |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages with impure bodily conduct, it is because of the defect of their impure bodily conduct that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages with impure bodily conduct; |
parisuddhakāyakammantohamasmi. |
I am of pure bodily conduct. |
Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages with pure bodily conduct, I am one.’ |
Etamahaṁ, brāhmaṇa, parisuddhakāyakammataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this purity of bodily conduct, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā …pe… aparisuddhamanokammantā …pe… aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages with impure verbal conduct …etc… with impure mental conduct …etc… with impure livelihood, it is because of the defect of their impure livelihood that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages with impure livelihood; |
parisuddhājīvohamasmi. |
I am of pure livelihood. |
Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages with pure livelihood, I am one.’ |
Etamahaṁ, brāhmaṇa, parisuddhājīvataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this purity of livelihood, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are covetous and have strong lust for sensual pleasures, it is because of the defect of their covetousness and strong lust for sensual pleasures that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages being covetous and having strong lust for sensual pleasures; |
anabhijjhālūhamasmi. |
I am without covetousness. |
Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages without covetousness, I am one.’ |
Etamahaṁ, brāhmaṇa, anabhijjhālutaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this freedom from covetousness, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages with a mind of ill will and corrupt thoughts and intentions, it is because of the defect of their mind of ill will and corrupt thoughts and intentions that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages with a mind of ill will and corrupt thoughts and intentions; |
mettacittohamasmi. |
I have a mind of loving-kindness. |
Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages with a mind of loving-kindness, I am one.’ |
Etamahaṁ, brāhmaṇa, mettacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this mind of loving-kindness, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā thinamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thinamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages overcome by sloth and torpor, it is because of the defect of being overcome by sloth and torpor that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ thinamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages overcome by sloth and torpor; |
vigatathinamiddhohamasmi. |
I am free from sloth and torpor. |
Ye hi vo ariyā vigatathinamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages free from sloth and torpor, I am one.’ |
Etamahaṁ, brāhmaṇa, vigatathinamiddhataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this freedom from sloth and torpor, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are restless and have unpacified minds, it is because of the defect of their restless and unpacified minds that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages being restless and having an unpacified mind; |
vūpasantacittohamasmi. |
my mind is pacified. |
Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages with pacified minds, I am one.’ |
Etamahaṁ, brāhmaṇa, vūpasantacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this pacification of mind, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are doubtful and perplexed, it is because of the defect of their doubt and perplexity that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages being doubtful and perplexed; |
tiṇṇavicikicchohamasmi. |
I have overcome perplexity. |
Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages having overcome perplexity, I am one.’ |
Etamahaṁ, brāhmaṇa, tiṇṇavicikicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this overcoming of perplexity, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṁsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṁsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who praise themselves and disparage others, it is because of the defect of praising themselves and disparaging others that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ attukkaṁsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages praising myself and disparaging others; |
anattukkaṁsako aparavambhīhamasmi. |
I am one who does not praise myself and does not disparage others. |
Ye hi vo ariyā anattukkaṁsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages not praising themselves and not disparaging others, I am one.’ |
Etamahaṁ, brāhmaṇa, anattukkaṁsakataṁ aparavambhitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this quality of not praising myself and not disparaging others, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are prone to fright and terror, it is because of the defect of being prone to fright and terror that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages being prone to fright and terror; |
vigatalomahaṁsohamasmi. |
I have overcome hair-raising fear. |
Ye hi vo ariyā vigatalomahaṁsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages having overcome hair-raising fear, I am one.’ |
Etamahaṁ, brāhmaṇa, vigatalomahaṁsataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this overcoming of hair-raising fear, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṁ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages desiring gain, honor, and fame, it is because of the defect of desiring gain, honor, and fame that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ lābhasakkārasilokaṁ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages desiring gain, honor, and fame; |
appicchohamasmi. |
I am of few wishes. |
Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages being of few wishes, I am one.’ |
Etamahaṁ, brāhmaṇa, appicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this fewness of wishes, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti, kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are lazy and of low energy, it is because of the defect of laziness and low energy that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages being lazy and of low energy; |
āraddhavīriyohamasmi. |
my energy is aroused. |
Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages with aroused energy, I am one.’ |
Etamahaṁ, brāhmaṇa, āraddhavīriyataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this aroused energy, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are unmindful and not clearly comprehending, it is because of the defect of unmindfulness and lack of clear comprehension that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages being unmindful and not clearly comprehending; |
upaṭṭhitassatihamasmi. |
my mindfulness is established. |
Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages with established mindfulness, I am one.’ |
Etamahaṁ, brāhmaṇa, upaṭṭhitassatitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this established mindfulness, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are unconcentrated and have distracted minds, it is because of the defect of being unconcentrated and having distracted minds that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages being unconcentrated and having a distracted mind; |
samādhisampannohamasmi. |
I am accomplished in concentration. |
Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages accomplished in concentration, I am one.’ |
Etamahaṁ, brāhmaṇa, samādhisampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this accomplishment in concentration, brahmin, I found great solace for dwelling in the forest. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. |
‘Whatever ascetics or brahmins resort to remote forest and woodland hermitages who are dull-witted and drivelling, it is because of the defect of being dull-witted and drivelling that those good ascetics and brahmins invite unwholesome fear and dread. |
Na kho panāhaṁ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; |
But I do not resort to remote forest and woodland hermitages being dull-witted and drivelling; |
paññāsampannohamasmi. |
I am accomplished in wisdom. |
Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. |
Of those noble ones who resort to remote forest and woodland hermitages accomplished in wisdom, I am one.’ |
Etamahaṁ, brāhmaṇa, paññāsampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. |
Seeing in myself this accomplishment in wisdom, brahmin, I found great solace for dwelling in the forest. |
Soḷasapariyāyaṁ niṭṭhitaṁ. |
The sixteen expositions are finished. |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘yannūnāhaṁ yā tā rattiyo abhiññātā abhilakkhitā—cātuddasī pañcadasī aṭṭhamī ca pakkhassa—tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu vihareyyaṁ appeva nāmāhaṁ bhayabheravaṁ passeyyan’ti. |
‘Suppose, on those nights that are recognized and designated—the fourteenth, fifteenth, and eighth of the lunar fortnight—I were to dwell in such awe-inspiring, hair-raising abodes as shrine-groves, woodland-shrines, and tree-shrines. Perhaps I might see that fear and dread.’ |
So kho ahaṁ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā—cātuddasī pañcadasī aṭṭhamī ca pakkhassa—tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu viharāmi. |
So, brahmin, on a later occasion, on those nights that are recognized and designated—the fourteenth, fifteenth, and eighth of the lunar fortnight—I dwelt in such awe-inspiring, hair-raising abodes as shrine-groves, woodland-shrines, and tree-shrines. |
Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṁ pāteti, vāto vā paṇṇakasaṭaṁ ereti; |
And while I was dwelling there, brahmin, a wild animal might come, or a peacock might cause a twig to fall, or the wind might rustle the leaves. |
tassa mayhaṁ brāhmaṇa etadahosi: |
Then, brahmin, it would occur to me: |
‘etaṁ nūna taṁ bhayabheravaṁ āgacchatī’ti. |
‘Surely this is that fear and dread coming.’ |
Tassa mayhaṁ, brāhmaṇa, etadahosi: |
Then, brahmin, it occurred to me: |
‘kiṁ nu kho ahaṁ aññadatthu bhayapaṭikaṅkhī viharāmi? |
‘Why do I dwell always expecting fear? |
Yannūnāhaṁ yathābhūtaṁ yathābhūtassa me taṁ bhayabheravaṁ āgacchati, tathābhūtaṁ tathābhūtova taṁ bhayabheravaṁ paṭivineyyan’ti. |
Suppose, in whatever posture I am when that fear and dread comes upon me, in that same posture I were to subdue that fear and dread.’ |
Tassa mayhaṁ, brāhmaṇa, caṅkamantassa taṁ bhayabheravaṁ āgacchati. |
Then, brahmin, while I was walking, that fear and dread came upon me. |
So kho ahaṁ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṁ bhayabheravaṁ paṭivinemi. |
I, brahmin, did not stand still, nor sit, nor lie down, until, while still walking, I had subdued that fear and dread. |
Tassa mayhaṁ, brāhmaṇa, ṭhitassa taṁ bhayabheravaṁ āgacchati. |
Then, brahmin, while I was standing, that fear and dread came upon me. |
So kho ahaṁ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. |
I, brahmin, did not walk, nor sit, nor lie down, |
Yāva ṭhitova taṁ bhayabheravaṁ paṭivinemi. |
until, while still standing, I had subdued that fear and dread. |
Tassa mayhaṁ, brāhmaṇa, nisinnassa taṁ bhayabheravaṁ āgacchati. |
Then, brahmin, while I was sitting, that fear and dread came upon me. |
So kho ahaṁ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṁ bhayabheravaṁ paṭivinemi. |
I, brahmin, did not lie down, nor stand, nor walk, until, while still sitting, I had subdued that fear and dread. |
Tassa mayhaṁ, brāhmaṇa, nipannassa taṁ bhayabheravaṁ āgacchati. |
Then, brahmin, while I was lying down, that fear and dread came upon me. |
So kho ahaṁ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṁ bhayabheravaṁ paṭivinemi. |
I, brahmin, did not sit, nor stand, nor walk, until, while still lying down, I had subdued that fear and dread. |
Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṁyeva samānaṁ divāti sañjānanti, divāyeva samānaṁ rattīti sañjānanti. |
There are, brahmin, some ascetics and brahmins who perceive night as day, and day as night. |
Idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi. |
This, I say, is a deluded abiding on the part of those ascetics and brahmins. |
Ahaṁ kho pana, brāhmaṇa, rattiṁyeva samānaṁ rattīti sañjānāmi, divāyeva samānaṁ divāti sañjānāmi. |
But I, brahmin, perceive night as night, and day as day. |
Yaṁ kho taṁ, brāhmaṇa, sammā vadamāno vadeyya: |
Brahmin, if one were to speak rightly, saying: |
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya: |
‘A being not subject to delusion has arisen in the world for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans,’ it is precisely of me that, speaking rightly, one would say: |
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
‘A being not subject to delusion has arisen in the world for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.’ |
Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. |
My energy, brahmin, was aroused and unremitting, my mindfulness was established and unconfused, my body was tranquil and undisturbed, my mind was concentrated and one-pointed. |
So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. |
Then I, brahmin, secluded from sensual pleasures, secluded from unwholesome states, entered and abided in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. |
With the stilling of thought and examination, by gaining internal confidence and unification of mind, I entered and abided in the second jhāna, which is without thought and examination, born of concentration, with rapture and happiness. |
Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno sukhañca kāyena paṭisaṁvedesiṁ; |
With the fading away of rapture, I abided in equanimity, mindful and clearly comprehending, and experienced happiness with the body; |
yaṁ taṁ ariyā ācikkhanti: |
I entered and abided in the third jhāna, of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. |
‘Equanimous and mindful, one abides happily.’ |
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. |
With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, I entered and abided in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. |
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of recollection of past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: |
I recollected my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I was reborn elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; passing away from there, I was reborn here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. |
Thus with their aspects and details I recollected my manifold past lives. |
Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. |
This, brahmin, was the first true knowledge attained by me in the first watch of the night; ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose, as happens for one who dwells diligent, ardent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. |
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi: |
With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings fare according to their kamma: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; |
‘These good beings, indeed, endowed with bad bodily conduct, bad verbal conduct, bad mental conduct, revilers of noble ones, of wrong view, undertaking actions according to wrong view; |
te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
they, with the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, a downfall, in hell. |
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; |
Or these good beings, endowed with good bodily conduct, good verbal conduct, good mental conduct, not revilers of noble ones, of right view, undertaking actions according to right view; |
te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. |
they, with the breakup of the body, after death, have been reborn in a good destination, a heavenly world.’ |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. |
Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings fare according to their kamma. |
Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. |
This, brahmin, was the second true knowledge attained by me in the middle watch of the night; ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose, as happens for one who dwells diligent, ardent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. |
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. |
I directly knew as it really is: ‘This is suffering’; I directly knew as it really is: ‘This is the origin of suffering’; I directly knew as it really is: ‘This is the cessation of suffering’; I directly knew as it really is: ‘This is the way leading to the cessation of suffering.’ |
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. |
I directly knew as it really is: ‘These are taints’; I directly knew as it really is: ‘This is the origin of taints’; I directly knew as it really is: ‘This is the cessation of taints’; I directly knew as it really is: ‘This is the way leading to the cessation of taints.’ |
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. |
Knowing thus, seeing thus, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of existence, my mind was liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. |
When it was liberated, there was the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. |
I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. |
This, brahmin, was the third true knowledge attained by me in the last watch of the night; ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose, as happens for one who dwells diligent, ardent, and resolute. |
Siyā kho pana te, brāhmaṇa, evamassa: |
It might be, brahmin, that you think: |
‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. |
‘Perhaps even today the ascetic Gotama is not free from lust, not free from hatred, not free from delusion, and that is why he resorts to remote forest and woodland hermitages.’ |
Na kho panetaṁ, brāhmaṇa, evaṁ daṭṭhabbaṁ. |
But it should not be seen like that, brahmin. |
Dve kho ahaṁ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi—attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno”ti. |
It is two reasons, brahmin, that I see for resorting to remote forest and woodland hermitages—seeing a pleasant abiding for myself in the here and now, and having compassion for future generations.” |
“Anukampitarūpā vatāyaṁ bhotā gotamena pacchimā janatā, yathā taṁ arahatā sammāsambuddhena. |
“It is indeed a compassionate act for future generations by Master Gotama, as befits an Arahant, a Perfectly Enlightened One. |
Abhikkantaṁ, bho gotama. |
Excellent, Master Gotama! |
Abhikkantaṁ, bho gotama. |
Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as if, Master Gotama, one were to set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with good sight could see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
|
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by Master Gotama. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Bhayabheravasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Discourse on Fear and Dread, the fourth, is finished. |
mn5 |
MN 5 |
Majjhima Nikāya 5 |
The Middle Length Discourses 5 |
Anaṅgaṇasutta |
The Discourse on Freedom from Blemishes |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the Venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
“Friends, bhikkhus.” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Friend,” those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“Cattārome, āvuso, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friends, there are these four kinds of persons existing and found in the world. |
Katame cattāro? |
Which four? |
Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti. |
Here, friends, a certain person, while blemished, does not understand as it really is: ‘There is an internal blemish in me.’ |
Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti. |
Here, friends, a certain person, while blemished, understands as it really is: ‘There is an internal blemish in me.’ |
Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti. |
Here, friends, a certain person, while unblemished, does not understand as it really is: ‘There is no internal blemish in me.’ |
Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti. |
Here, friends, a certain person, while unblemished, understands as it really is: ‘There is no internal blemish in me.’ |
Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati. |
Therein, friends, that person who, while blemished, does not understand as it really is: ‘There is an internal blemish in me,’ this one, of these two persons who are blemished, is declared to be the inferior person. |
Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyati. |
Therein, friends, that person who, while blemished, understands as it really is: ‘There is an internal blemish in me,’ this one, of these two persons who are blemished, is declared to be the superior person. |
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati. |
Therein, friends, that person who, while unblemished, does not understand as it really is: ‘There is no internal blemish in me,’ this one, of these two persons who are unblemished, is declared to be the inferior person. |
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyatī”ti. |
Therein, friends, that person who, while unblemished, understands as it really is: ‘There is no internal blemish in me,’ this one, of these two persons who are unblemished, is declared to be the superior person.” |
Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: |
When this was said, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta: |
“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? |
“Friend Sāriputta, what is the cause, what is the reason why, of these two persons who are blemished, one is declared to be the inferior person and one the superior person? |
Ko panāvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti? |
And what, friend Sāriputta, is the cause, what is the reason why, of these two persons who are unblemished, one is declared to be the inferior person and one the superior person?” |
“Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; |
“Therein, friend, regarding that person who, while blemished, does not understand as it really is: ‘There is an internal blemish in me,’ it is to be expected of him that he will not generate desire, will not make an effort, will not arouse energy for the abandoning of that blemish; |
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. |
he, with lust, with hatred, with delusion, blemished, with a defiled mind, will die. |
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. |
Suppose, friend, a bronze bowl were brought from a shop or a smithy, covered with rust and grime. |
Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ. |
Its owners would neither use it nor clean it, but would discard it in a dusty place. |
Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti? |
Would not that bronze bowl, friend, on a later occasion, become even more defiled and stained with grime?” |
“Evamāvuso”ti. |
“Yes, friend.” |
“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; |
“Even so, friend, regarding that person who, while blemished, does not understand as it really is: ‘There is an internal blemish in me,’ it is to be expected of him that he will not generate desire, will not make an effort, will not arouse energy for the abandoning of that blemish; |
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. |
he, with lust, with hatred, with delusion, blemished, with a defiled mind, will die. |
Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; |
Therein, friend, regarding that person who, while blemished, understands as it really is: ‘There is an internal blemish in me,’ it is to be expected of him that he will generate desire, will make an effort, will arouse energy for the abandoning of that blemish; |
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. |
he, without lust, without hatred, without delusion, unblemished, with an undefiled mind, will die. |
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. |
Suppose, friend, a bronze bowl were brought from a shop or a smithy, covered with rust and grime. |
Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ. |
Its owners would both use it and clean it, and would not discard it in a dusty place. |
Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? |
Would not that bronze bowl, friend, on a later occasion, become purer and cleaner?” |
“Evamāvuso”ti. |
“Yes, friend.” |
“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; |
“Even so, friend, regarding that person who, while blemished, understands as it really is: ‘There is an internal blemish in me,’ it is to be expected of him that he will generate desire, will make an effort, will arouse energy for the abandoning of that blemish; |
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. |
he, without lust, without hatred, without delusion, unblemished, with an undefiled mind, will die. |
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati; |
Therein, friend, regarding that person who, while unblemished, does not understand as it really is: ‘There is no internal blemish in me,’ it is to be expected of him that he will attend to the sign of beauty, and by his attending to the sign of beauty, lust will assail his mind; |
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. |
he, with lust, with hatred, with delusion, blemished, with a defiled mind, will die. |
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. |
Suppose, friend, a bronze bowl were brought from a shop or a smithy, pure and clean. |
Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ. |
Its owners would neither use it nor clean it, but would discard it in a dusty place. |
Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti? |
Would not that bronze bowl, friend, on a later occasion, become more defiled and stained with grime?” |
“Evamāvuso”ti. |
“Yes, friend.” |
“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati; |
“Even so, friend, regarding that person who, while unblemished, does not understand as it really is: ‘There is no internal blemish in me,’ it is to be expected of him that he will attend to the sign of beauty, and by his attending to the sign of beauty, lust will assail his mind; |
so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. |
he, with lust, with hatred, with delusion, blemished, with a defiled mind, will die. |
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati; |
Therein, friend, regarding that person who, while unblemished, understands as it really is: ‘There is no internal blemish in me,’ it is to be expected of him that he will not attend to the sign of beauty, and by his not attending to the sign of beauty, lust will not assail his mind; |
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. |
he, without lust, without hatred, without delusion, unblemished, with an undefiled mind, will die. |
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. |
Suppose, friend, a bronze bowl were brought from a shop or a smithy, pure and clean. |
Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ. |
Its owners would both use it and clean it, and would not discard it in a dusty place. |
Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? |
Would not that bronze bowl, friend, on a later occasion, become purer and cleaner?” |
“Evamāvuso”ti. |
“Yes, friend.” |
“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati; |
“Even so, friend, regarding that person who, while unblemished, understands as it really is: ‘There is no internal blemish in me,’ it is to be expected of him that he will not attend to the sign of beauty, and by his not attending to the sign of beauty, lust will not assail his mind; |
so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. |
he, without lust, without hatred, without delusion, unblemished, with an undefiled mind, will die. |
Ayaṁ kho, āvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. |
This, friend Moggallāna, is the cause, this is the reason why, of these two persons who are blemished, one is declared to be the inferior person and one the superior person. |
Ayaṁ panāvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti. |
And this, friend Moggallāna, is the cause, this is the reason why, of these two persons who are unblemished, one is declared to be the inferior person and one the superior person.” |
“Aṅgaṇaṁ aṅgaṇanti, āvuso, vuccati. |
“Friend, it is said, ‘a blemish, a blemish.’ |
Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti? |
Of what, friend, is this a designation, namely, ‘a blemish’?” |
“Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti. |
“Friend, it is a designation for evil, unwholesome wishes that move in their sphere, namely, ‘a blemish.’” |
“Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
“It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘āpattiñca vata āpanno assaṁ, na ca maṁ bhikkhū jāneyyuṁ āpattiṁ āpanno’ti. |
‘I have committed an offense, but may the bhikkhus not know that I have committed an offense.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū jāneyyuṁ: |
It is possible, friend, that the bhikkhus might know of him: |
‘āpattiṁ āpanno’ti. |
‘He has committed an offense.’ |
‘Jānanti maṁ bhikkhū āpattiṁ āpanno’ti—iti so kupito hoti appatīto. |
Thinking: ‘The bhikkhus know I have committed an offense’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘āpattiñca vata āpanno assaṁ, anuraho maṁ bhikkhū codeyyuṁ, no saṅghamajjhe’ti. |
‘I have committed an offense; may the bhikkhus admonish me in private, not in the midst of the Saṅgha.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū saṅghamajjhe codeyyuṁ, no anuraho. |
It is possible, friend, that the bhikkhus might admonish him in the midst of the Saṅgha, not in private. |
‘Saṅghamajjhe maṁ bhikkhū codenti, no anuraho’ti—iti so kupito hoti appatīto. |
Thinking: ‘The bhikkhus admonish me in the midst of the Saṅgha, not in private’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘āpattiñca vata āpanno assaṁ, sappaṭipuggalo maṁ codeyya, no appaṭipuggalo’ti. |
‘I have committed an offense; may a suitable person admonish me, not an unsuitable person.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ appaṭipuggalo codeyya, no sappaṭipuggalo. |
It is possible, friend, that an unsuitable person might admonish him, not a suitable person. |
‘Appaṭipuggalo maṁ codeti, no sappaṭipuggalo’ti—iti so kupito hoti appatīto. |
Thinking: ‘An unsuitable person admonishes me, not a suitable person’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyyā’ti. |
‘Oh, may the Teacher, having questioned me again and again, teach the Dhamma to the bhikkhus; may the Teacher not, having questioned another bhikkhu again and again, teach the Dhamma to the bhikkhus.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na taṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya. |
It is possible, friend, that the Teacher, having questioned another bhikkhu again and again, might teach the Dhamma to the bhikkhus, and not, having questioned that bhikkhu again and again, teach the Dhamma to the bhikkhus. |
‘Aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseti, na maṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ desetī’ti—iti so kupito hoti appatīto. |
Thinking: ‘The Teacher, having questioned another bhikkhu again and again, teaches the Dhamma to the bhikkhus; he does not, having questioned me again and again, teach the Dhamma to the bhikkhus’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyun’ti. |
‘Oh, may the bhikkhus, having placed me at their head, enter the village for alms; may the bhikkhus not, having placed another bhikkhu at their head, enter the village for alms.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na taṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ. |
It is possible, friend, that the bhikkhus, having placed another bhikkhu at their head, might enter the village for alms, and not, having placed that bhikkhu at their head, enter the village for alms. |
‘Aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisanti, na maṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisantī’ti—iti so kupito hoti appatīto. |
Thinking: ‘The bhikkhus, having placed another bhikkhu at their head, enter the village for alms; they do not, having placed me at their head, enter the village for alms’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. |
‘Oh, may I alone receive the chief seat, the chief water, the chief almsfood in the refectory; may no other bhikkhu receive the chief seat, the chief water, the chief almsfood in the refectory.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. |
It is possible, friend, that another bhikkhu might receive the chief seat, the chief water, the chief almsfood in the refectory, and not that bhikkhu. |
‘Añño bhikkhu labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—iti so kupito hoti appatīto. |
Thinking: ‘Another bhikkhu receives the chief seat, the chief water, the chief almsfood in the refectory; I do not receive the chief seat, the chief water, the chief almsfood in the refectory’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṁ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. |
‘Oh, may I alone, having eaten in the refectory, give the blessing; may no other bhikkhu, having eaten in the refectory, give the blessing.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. |
It is possible, friend, that another bhikkhu, having eaten in the refectory, might give the blessing, and not that bhikkhu. |
‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṁ bhattagge bhuttāvī anumodāmī’ti—iti so kupito hoti appatīto. |
Thinking: ‘Another bhikkhu, having eaten in the refectory, gives the blessing; I do not, having eaten in the refectory, give the blessing’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘aho vata ahameva ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyā’ti. |
‘Oh, may I alone teach the Dhamma to the bhikkhus who have come to the monastery; may no other bhikkhu teach the Dhamma to the bhikkhus who have come to the monastery.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya. |
It is possible, friend, that another bhikkhu might teach the Dhamma to the bhikkhus who have come to the monastery, and not that bhikkhu. |
‘Añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ bhikkhūnaṁ dhammaṁ desemī’ti—iti so kupito hoti appatīto. |
Thinking: ‘Another bhikkhu teaches the Dhamma to the bhikkhus who have come to the monastery; I do not teach the Dhamma to the bhikkhus who have come to the monastery’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘aho vata ahameva ārāmagatānaṁ bhikkhunīnaṁ dhammaṁ deseyyaṁ …pe… upāsakānaṁ dhammaṁ deseyyaṁ …pe… upāsikānaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyyā’ti. |
‘Oh, may I alone teach the Dhamma to the bhikkhunīs who have come to the monastery …etc… to the male lay followers …etc… to the female lay followers who have come to the monastery; may no other bhikkhu teach the Dhamma to the female lay followers who have come to the monastery.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya. |
It is possible, friend, that another bhikkhu might teach the Dhamma to the female lay followers who have come to the monastery, and not that bhikkhu. |
‘Añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ upāsikānaṁ dhammaṁ desemī’ti—iti so kupito hoti appatīto. |
Thinking: ‘Another bhikkhu teaches the Dhamma to the female lay followers who have come to the monastery; I do not teach the Dhamma to the female lay followers who have come to the monastery’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘aho vata mameva bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti. |
‘Oh, may the bhikkhus honor, respect, esteem, and worship me alone; may the bhikkhus not honor, respect, esteem, and worship another bhikkhu.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ. |
It is possible, friend, that the bhikkhus might honor, respect, esteem, and worship another bhikkhu, and not that bhikkhu. |
‘Aññaṁ bhikkhuṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjenti, na maṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjentī’ti—iti so kupito hoti appatīto. |
Thinking: ‘The bhikkhus honor, respect, esteem, and worship another bhikkhu; they do not honor, respect, esteem, and worship me’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘aho vata mameva bhikkhuniyo …pe… upāsakā …pe… upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti. |
‘Oh, may the bhikkhunīs …etc… the male lay followers …etc… the female lay followers honor, respect, esteem, and worship me alone; may the female lay followers not honor, respect, esteem, and worship another bhikkhu.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ. |
It is possible, friend, that the female lay followers might honor, respect, esteem, and worship another bhikkhu, and not that bhikkhu. |
‘Aññaṁ bhikkhuṁ upāsikā sakkaronti garuṁ karonti mānenti pūjenti, na maṁ upāsikā sakkaronti garuṁ karonti mānenti pūjentī’ti—iti so kupito hoti appatīto. |
Thinking: ‘The female lay followers honor, respect, esteem, and worship another bhikkhu; they do not honor, respect, esteem, and worship me’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘aho vata ahameva lābhī assaṁ paṇītānaṁ cīvarānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ cīvarānan’ti. |
‘Oh, may I alone be an obtainer of fine robes; may no other bhikkhu be an obtainer of fine robes.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ, na so bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ. |
It is possible, friend, that another bhikkhu might be an obtainer of fine robes, and not that bhikkhu. |
‘Añño bhikkhu lābhī paṇītānaṁ cīvarānaṁ, nāhaṁ lābhī paṇītānaṁ cīvarānan’ti—iti so kupito hoti appatīto. |
Thinking: ‘Another bhikkhu is an obtainer of fine robes; I am not an obtainer of fine robes’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: |
It is possible, friend, that for a certain bhikkhu here such a wish might arise: |
‘aho vata ahameva lābhī assaṁ paṇītānaṁ piṇḍapātānaṁ …pe… paṇītānaṁ senāsanānaṁ …pe… paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti. |
‘Oh, may I alone be an obtainer of fine almsfood …etc… of fine lodgings …etc… of fine medicinal requisites for the sick; may no other bhikkhu be an obtainer of fine medicinal requisites for the sick.’ |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na so bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ. |
It is possible, friend, that another bhikkhu might be an obtainer of fine medicinal requisites for the sick, and not that bhikkhu. |
‘Añño bhikkhu lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, nāhaṁ lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti—iti so kupito hoti appatīto. |
Thinking: ‘Another bhikkhu is an obtainer of fine medicinal requisites for the sick; I am not an obtainer of fine medicinal requisites for the sick’—thus he is angry and displeased. |
Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ. |
Both the anger, friend, and the displeasure—both these are a blemish. |
Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti. |
This, friend, is a designation for these evil, unwholesome wishes that move in their sphere, namely, ‘a blemish.’ |
Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṁsukūliko lūkhacīvaradharo, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. |
If, for any bhikkhu, friend, these evil, unwholesome wishes that move in their sphere are seen and heard to be unabandoned, then even though he may be a forest dweller, one who resorts to remote lodgings, an almsfood collector, one who goes on unbroken alms rounds, a wearer of refuse-rag robes, a wearer of coarse robes, yet his companions in the holy life do not honor him, do not respect him, do not esteem him, do not worship him. |
Taṁ kissa hetu? |
For what reason? |
Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. |
Because those evil, unwholesome wishes that move in their sphere are seen and heard to be unabandoned in that venerable one. |
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. |
Suppose, friend, a bronze bowl were brought from a shop or a smithy, pure and clean. |
Tamenaṁ sāmikā ahikuṇapaṁ vā kukkurakuṇapaṁ vā manussakuṇapaṁ vā racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. |
Its owners, having filled it with the carcass of a snake or the carcass of a dog or the carcass of a human, and having covered it with another bronze bowl, were to carry it into the marketplace. |
Tamenaṁ jano disvā evaṁ vadeyya: |
People, seeing it, might say: |
‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? |
‘Sir, what is this being carried along that looks like something choice?’ |
Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya. |
He, lifting it up and uncovering it, might look inside. |
Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya; |
At the mere sight of it, displeasure would arise, revulsion would arise, disgust would arise; |
jighacchitānampi na bhottukamyatā assa, pageva suhitānaṁ. |
even for the hungry there would be no desire to eat, how much more so for the sated. |
Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṁsukūliko lūkhacīvaradharo, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. |
Even so, friend, if, for any bhikkhu, these evil, unwholesome wishes that move in their sphere are seen and heard to be unabandoned, then even though he may be a forest dweller, one who resorts to remote lodgings, an almsfood collector, one who goes on unbroken alms rounds, a wearer of refuse-rag robes, a wearer of coarse robes, yet his companions in the holy life do not honor him, do not respect him, do not esteem him, do not worship him. |
Taṁ kissa hetu? |
For what reason? |
Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. |
Because those evil, unwholesome wishes that move in their sphere are seen and heard to be unabandoned in that venerable one. |
Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. |
If, for any bhikkhu, friend, these evil, unwholesome wishes that move in their sphere are seen and heard to be abandoned, then even though he may be a village-dweller, one who accepts invitations, a wearer of householders’ robes, yet his companions in the holy life honor him, respect him, esteem him, and worship him. |
Taṁ kissa hetu? |
For what reason? |
Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca. |
Because those evil, unwholesome wishes that move in their sphere are seen and heard to be abandoned in that venerable one. |
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. |
Suppose, friend, a bronze bowl were brought from a shop or a smithy, pure and clean. |
Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. |
Its owners, having filled it with rice from fine Sāli grains, with various curries and various sauces, and having covered it with another bronze bowl, were to carry it into the marketplace. |
Tamenaṁ jano disvā evaṁ vadeyya: |
People, seeing it, might say: |
‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? |
‘Sir, what is this being carried along that looks like something choice?’ |
Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya. |
He, lifting it up and uncovering it, might look inside. |
Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; |
At the mere sight of it, pleasure would arise, non-revulsion would arise, non-disgust would arise; |
suhitānampi bhottukamyatā assa, pageva jighacchitānaṁ. |
even for the sated there would be a desire to eat, how much more so for the hungry. |
Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. |
Even so, friend, if, for any bhikkhu, these evil, unwholesome wishes that move in their sphere are seen and heard to be abandoned, then even though he may be a village-dweller, one who accepts invitations, a wearer of householders’ robes, yet his companions in the holy life honor him, respect him, esteem him, and worship him. |
Taṁ kissa hetu? |
For what reason? |
Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti. |
Because those evil, unwholesome wishes that move in their sphere are seen and heard to be abandoned in that venerable one.” |
Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: |
When this was said, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta: |
“upamā maṁ, āvuso sāriputta, paṭibhātī”ti. |
“A simile occurs to me, friend Sāriputta.” |
“Paṭibhātu taṁ, āvuso moggallānā”ti. |
“Let it occur to you, friend Moggallāna.” |
“Ekamidāhaṁ, āvuso, samayaṁ rājagahe viharāmi giribbaje. |
“On one occasion, friend, I was dwelling at Rājagaha on Mount Giribbaja. |
Atha khvāhaṁ, āvuso, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ. |
Then, friend, having dressed in the morning, taking my bowl and outer robe, I entered Rājagaha for alms. |
Tena kho pana samayena samīti yānakāraputto rathassa nemiṁ tacchati. |
Now at that time Samīti, the cartwright’s son, was planing the felloe of a chariot wheel. |
Tamenaṁ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. |
And Paṇḍuputta the Ājīvaka, a former cartwright’s son, was standing by him. |
Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṁ cetaso parivitakko udapādi: |
Then, friend, this thought arose in the mind of Paṇḍuputta the Ājīvaka, the former cartwright’s son: |
‘aho vatāyaṁ samīti yānakāraputto imissā nemiyā imañca vaṅkaṁ imañca jimhaṁ imañca dosaṁ taccheyya, evāyaṁ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti. |
‘Oh, if only this Samīti, the cartwright’s son, would plane away this crookedness, this warp, this flaw from this felloe, then this felloe, free from crookedness, free from warp, free from flaw, would be pure, established in its essence!’ |
Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṁ tañca jimhaṁ tañca dosaṁ tacchati. |
And just as, friend, the thought arose in the mind of Paṇḍuputta the Ājīvaka, the former cartwright’s son, even so did Samīti, the cartwright’s son, plane away that crookedness, that warp, that flaw from that felloe. |
Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṁ nicchāresi: |
Then, friend, Paṇḍuputta the Ājīvaka, pleased, uttered words of pleasure: |
‘hadayā hadayaṁ maññe aññāya tacchatī’ti. |
‘I think he planes it as if knowing my very heart!’ |
Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṁ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṁ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṁ maññe aññāya tacchati. |
Even so, friend, those persons who are faithless, who have gone forth from the household life into homelessness for the sake of a livelihood, not out of faith, who are fraudulent, deceitful, treacherous, arrogant, haughty, fickle, garrulous, of scattered speech, with unguarded sense doors, immoderate in eating, not devoted to wakefulness, indifferent to the ascetic’s state, not having keen respect for the training, given to abundance, lax, foremost in backsliding, having thrown off the yoke in seclusion, lazy, of low energy, unmindful, not clearly comprehending, unconcentrated, with distracted minds, dull-witted, drivelling—for them, the Venerable Sāriputta, by this Dhamma exposition, planes away, I think, as if knowing their very hearts. |
Ye pana te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca: |
But those clansmen who have gone forth from the household life into homelessness out of faith, who are not fraudulent, not deceitful, not treacherous, not arrogant, not haughty, not fickle, not garrulous, not of scattered speech, with guarded sense doors, moderate in eating, devoted to wakefulness, concerned for the ascetic’s state, having keen respect for the training, not given to abundance, not lax, having thrown off the yoke in backsliding, foremost in seclusion, with aroused energy, resolute, with established mindfulness, clearly comprehending, concentrated, with one-pointed minds, wise, not drivelling—they, having heard this Dhamma exposition of the Venerable Sāriputta, drink it in, I think, devour it, I think, with speech and mind, thinking: |
‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. |
‘Good indeed, sirs, that a companion in the holy life, having lifted us from the unwholesome, establishes us in the wholesome!’ |
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya; |
Suppose, friend, a young woman or man, fond of adornment, having washed their head, were to obtain a garland of blue lotuses or jasmine or Alexandrian laurel, and taking it with both hands, were to place it on the top of their head; |
evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca: |
even so, friend, those clansmen who have gone forth from the household life into homelessness out of faith, who are not fraudulent, not deceitful, not treacherous, not arrogant, not haughty, not fickle, not garrulous, not of scattered speech, with guarded sense doors, moderate in eating, devoted to wakefulness, concerned for the ascetic’s state, having keen respect for the training, not given to abundance, not lax, having thrown off the yoke in backsliding, foremost in seclusion, with aroused energy, resolute, with established mindfulness, clearly comprehending, concentrated, with one-pointed minds, wise, not drivelling—they, having heard this Dhamma exposition of the Venerable Sāriputta, drink it in, I think, devour it, I think, with speech and mind, thinking: |
‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’”ti. |
‘Good indeed, sirs, that a companion in the holy life, having lifted us from the unwholesome, establishes us in the wholesome!’” |
Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti. |
Thus these two great nāgas (eminent ones) approved of each other’s well-spoken words. |
Anaṅgaṇasuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Discourse on Freedom from Blemishes, the fifth, is finished. |
mn6 |
MN 6 |
Majjhima Nikāya 6 |
Middle Length Discourses 6 |
Ākaṅkheyyasutta |
If a Bhikkhu Wishes |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; |
“Bhikkhus, dwell accomplished in virtue, accomplished in the Pātimokkha; |
pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; |
dwell restrained by the Pātimokkha restraint, accomplished in good conduct and resort, seeing danger in the slightest faults; |
samādāya sikkhatha sikkhāpadesu. |
train yourselves by undertaking the training rules. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘sabrahmacārīnaṁ piyo ca assaṁ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. |
‘May I be dear and agreeable to my companions in the holy life, respected and esteemed by them!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘lābhī assaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. |
‘May I be a recipient of robes, almsfood, lodging, and medicinal requisites for the sick!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘yesāhaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāmi tesaṁ te kārā mahapphalā assu mahānisaṁsā’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. |
‘May the services of those from whom I make use of robes, almsfood, lodging, and medicinal requisites for the sick be of great fruit, of great benefit to them!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘ye maṁ ñātī sālohitā petā kālaṅkatā pasannacittā anussaranti tesaṁ taṁ mahapphalaṁ assa mahānisaṁsan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. |
‘When my kinsmen and relatives who have passed away, departed, recollect me with confident mind, may that be of great fruit, of great benefit to them!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘aratiratisaho assaṁ, na ca maṁ arati saheyya, uppannaṁ aratiṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
‘May I be one who bears discontent and delight, and may discontent not bear me down; may I dwell having overcome discontent whenever it arises!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘bhayabheravasaho assaṁ, na ca maṁ bhayabheravaṁ saheyya, uppannaṁ bhayabheravaṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
‘May I be one who bears fear and terror, and may fear and terror not bear me down; may I dwell having overcome fear and terror whenever it arises!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī assaṁ akicchalābhī akasiralābhī’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
‘May I be a Tainer at will, without difficulty, without trouble, of the four jhānas that are of the higher mind, pleasant dwellings in this very life!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
‘May I, by passing beyond the acquisitions of form, dwell having attained with the body the peaceful formless liberations!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno assaṁ avinipātadhammo niyato sambodhiparāyaṇo’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
‘With the destruction of the three fetters, may I be a stream-enterer, no longer subject to perdition, fixed in destiny, bound for enlightenment!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī assaṁ sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ kareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
‘With the destruction of the three fetters and the attenuation of lust, hatred, and delusion, may I be a once-returner who, having come back to this world only once, will make an end of suffering!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko assaṁ tattha parinibbāyī anāvattidhammo tasmā lokā’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
‘With the destruction of the five lower fetters, may I be one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna, without returning from that world!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; |
‘May I wield the various kinds of spiritual power: having been one, may I become many; having been many, may I become one; |
āvibhāvaṁ tirobhāvaṁ; |
may I appear and vanish; |
tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; |
may I go unhindered through walls, ramparts, and mountains as if through space; |
pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; |
may I dive in and out of the earth as if it were water; |
udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; |
may I walk on water without sinking as if it were earth; |
ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; |
may I travel cross-legged in space like a winged bird; |
imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmaseyyaṁ parimajjeyyaṁ; |
may I touch and stroke with my hand the sun and moon, so mighty and powerful; |
yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
may I exercise mastery with my body even as far as the Brahmā world!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
‘With the divine ear element, which is purified and surpasses the human, may I hear both kinds of sounds, divine and human, those that are far as well as near!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; |
‘May I understand the minds of other beings, other persons, having encompassed them with my own mind. May I understand a mind with lust as a mind with lust, and a mind without lust as a mind without lust; |
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; |
a mind with hatred as a mind with hatred, and a mind without hatred as a mind without hatred; |
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; |
a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion; |
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ; |
a contracted mind as a contracted mind, and a distracted mind as a distracted mind; |
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ; |
an exalted mind as an exalted mind, and an unexalted mind as an unexalted mind; |
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ; |
a surpassable mind as a surpassable mind, and an unsurpassable mind as an unsurpassable mind; |
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ; |
a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind; |
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jāti satasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
‘May I recollect my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti. |
there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. |
Thus may I recollect my manifold past lives with their aspects and details!’ then he should be one who fulfils the precepts of virtue … and so on … a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; |
‘With the divine eye, which is purified and surpasses the human, may I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and may I understand how beings fare according to their kamma: ‘These beings—who were endowed with bad conduct of body, speech, and mind, revilers of nobles, holding wrong view, and undertaking actions under the influence of wrong view—with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; |
ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. |
or these other beings—who were endowed with good conduct of body, speech, and mind, not revilers of nobles, holding right view, and undertaking actions under the influence of right view—with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and may I understand how beings fare according to their kamma!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts. |
Ākaṅkheyya ce, bhikkhave, bhikkhu: |
“If, bhikkhus, a bhikkhu should wish: |
‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. |
‘By the destruction of the taints, may I in this very life realize for myself with direct knowledge and enter upon and abide in the taintless liberation of mind, liberation by wisdom!’ then he should be one who fulfils the precepts of virtue, devoted to internal serenity of mind, not neglecting jhāna, endowed with insight, a frequenter of empty huts. |
‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; |
“Dwell accomplished in virtue, bhikkhus, accomplished in the Pātimokkha; |
pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; |
dwell restrained by the Pātimokkha restraint, accomplished in good conduct and resort, seeing danger in the slightest faults; |
samādāya sikkhatha sikkhāpadesū’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti. |
train yourselves by undertaking the training rules.’ Thus was it said, and in reference to this was it said.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus, gratified, rejoiced in the Blessed One’s statement. |
Ākaṅkheyyasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Discourse on If a Bhikkhu Wishes, the sixth, is finished. |
mn7 |
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Majjhima Nikāya 7 |
Middle Length Discourses 7 |
Vatthasutta |
The Simile of the Cloth |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ; |
“Bhikkhus, suppose a cloth were defiled and stained, |
tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa. |
and a dyer dipped it in some dye or other—whether blue or yellow or red or crimson—it would look badly dyed and impure in colour. |
Taṁ kissa hetu? |
What is the reason for that? |
Aparisuddhattā, bhikkhave, vatthassa. |
Because of the impurity of the cloth, bhikkhus. |
Evameva kho, bhikkhave, citte saṅkiliṭṭhe, duggati pāṭikaṅkhā. |
So too, bhikkhus, when the mind is defiled, a bad destination may be expected. |
Seyyathāpi, bhikkhave, vatthaṁ parisuddhaṁ pariyodātaṁ; |
Bhikkhus, suppose a cloth were pure and bright, |
tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya—surattavaṇṇamevassa parisuddhavaṇṇamevassa. |
and a dyer dipped it in some dye or other—whether blue or yellow or red or crimson—it would look well-dyed and pure in colour. |
Taṁ kissa hetu? |
What is the reason for that? |
Parisuddhattā, bhikkhave, vatthassa. |
Because of the purity of the cloth, bhikkhus. |
Evameva kho, bhikkhave, citte asaṅkiliṭṭhe, sugati pāṭikaṅkhā. |
So too, bhikkhus, when the mind is undefiled, a good destination may be expected. |
Katame ca, bhikkhave, cittassa upakkilesā? |
And what, bhikkhus, are the imperfections of the mind? |
Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṁ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṁ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upakkileso. |
Covetousness and unrighteous greed is an imperfection of the mind; ill will is an imperfection of the mind; anger is an imperfection of the mind; hostility is an imperfection of the mind; denigration is an imperfection of the mind; domineering is an imperfection of the mind; envy is an imperfection of the mind; jealousy is an imperfection of the mind; hypocrisy is an imperfection of the mind; fraud is an imperfection of the mind; obstinacy is an imperfection of the mind; presumption is an imperfection of the mind; conceit is an imperfection of the mind; arrogance is an imperfection of the mind; vanity is an imperfection of the mind; negligence is an imperfection of the mind. |
Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati; |
That bhikkhu, bhikkhus, knowing that covetousness and unrighteous greed is an imperfection of the mind, abandons covetousness and unrighteous greed, the imperfection of the mind; |
‘byāpādo cittassa upakkileso’ti—iti viditvā byāpādaṁ cittassa upakkilesaṁ pajahati; |
knowing that ill will is an imperfection of the mind, he abandons ill will, the imperfection of the mind; |
‘kodho cittassa upakkileso’ti—iti viditvā kodhaṁ cittassa upakkilesaṁ pajahati; |
knowing that anger is an imperfection of the mind, he abandons anger, the imperfection of the mind; |
‘upanāho cittassa upakkileso’ti—iti viditvā upanāhaṁ cittassa upakkilesaṁ pajahati; |
knowing that hostility is an imperfection of the mind, he abandons hostility, the imperfection of the mind; |
‘makkho cittassa upakkileso’ti—iti viditvā makkhaṁ cittassa upakkilesaṁ pajahati; |
knowing that denigration is an imperfection of the mind, he abandons denigration, the imperfection of the mind; |
‘paḷāso cittassa upakkileso’ti—iti viditvā paḷāsaṁ cittassa upakkilesaṁ pajahati; |
knowing that domineering is an imperfection of the mind, he abandons domineering, the imperfection of the mind; |
‘issā cittassa upakkileso’ti—iti viditvā issaṁ cittassa upakkilesaṁ pajahati; |
knowing that envy is an imperfection of the mind, he abandons envy, the imperfection of the mind; |
‘macchariyaṁ cittassa upakkileso’ti—iti viditvā macchariyaṁ cittassa upakkilesaṁ pajahati; |
knowing that jealousy is an imperfection of the mind, he abandons jealousy, the imperfection of the mind; |
‘māyā cittassa upakkileso’ti—iti viditvā māyaṁ cittassa upakkilesaṁ pajahati; |
knowing that hypocrisy is an imperfection of the mind, he abandons hypocrisy, the imperfection of the mind; |
‘sāṭheyyaṁ cittassa upakkileso’ti—iti viditvā sāṭheyyaṁ cittassa upakkilesaṁ pajahati; |
knowing that fraud is an imperfection of the mind, he abandons fraud, the imperfection of the mind; |
‘thambho cittassa upakkileso’ti—iti viditvā thambhaṁ cittassa upakkilesaṁ pajahati; |
knowing that obstinacy is an imperfection of the mind, he abandons obstinacy, the imperfection of the mind; |
‘sārambho cittassa upakkileso’ti—iti viditvā sārambhaṁ cittassa upakkilesaṁ pajahati; |
knowing that presumption is an imperfection of the mind, he abandons presumption, the imperfection of the mind; |
‘māno cittassa upakkileso’ti—iti viditvā mānaṁ cittassa upakkilesaṁ pajahati; |
knowing that conceit is an imperfection of the mind, he abandons conceit, the imperfection of the mind; |
‘atimāno cittassa upakkileso’ti—iti viditvā atimānaṁ cittassa upakkilesaṁ pajahati; |
knowing that arrogance is an imperfection of the mind, he abandons arrogance, the imperfection of the mind; |
‘mado cittassa upakkileso’ti—iti viditvā madaṁ cittassa upakkilesaṁ pajahati; |
knowing that vanity is an imperfection of the mind, he abandons vanity, the imperfection of the mind; |
‘pamādo cittassa upakkileso’ti—iti viditvā pamādaṁ cittassa upakkilesaṁ pajahati. |
knowing that negligence is an imperfection of the mind, he abandons negligence, the imperfection of the mind. |
Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, ‘byāpādo cittassa upakkileso’ti—iti viditvā byāpādo cittassa upakkileso pahīno hoti; |
When, bhikkhus, a bhikkhu, having known that covetousness and unrighteous greed is an imperfection of the mind, has abandoned it; having known that ill will is an imperfection of the mind, has abandoned it; having known that anger is an imperfection of the mind, has abandoned it; having known that hostility is an imperfection of the mind, has abandoned it; having known that denigration is an imperfection of the mind, has abandoned it; having known that domineering is an imperfection of the mind, has abandoned it; having known that envy is an imperfection of the mind, has abandoned it; having known that jealousy is an imperfection of the mind, has abandoned it; having known that hypocrisy is an imperfection of the mind, has abandoned it; having known that fraud is an imperfection of the mind, has abandoned it; having known that obstinacy is an imperfection of the mind, has abandoned it; having known that presumption is an imperfection of the mind, has abandoned it; having known that conceit is an imperfection of the mind, has abandoned it; having known that arrogance is an imperfection of the mind, has abandoned it; having known that vanity is an imperfection of the mind, has abandoned it; having known that negligence is an imperfection of the mind, has abandoned it. |
‘kodho cittassa upakkileso’ti—iti viditvā kodho cittassa upakkileso pahīno hoti; |
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‘upanāho cittassa upakkileso’ti—iti viditvā upanāho cittassa upakkileso pahīno hoti; |
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‘makkho cittassa upakkileso’ti—iti viditvā makkho cittassa upakkileso pahīno hoti; |
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‘paḷāso cittassa upakkileso’ti—iti viditvā paḷāso cittassa upakkileso pahīno hoti; |
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‘issā cittassa upakkileso’ti—iti viditvā issā cittassa upakkileso pahīno hoti; |
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‘macchariyaṁ cittassa upakkileso’ti—iti viditvā macchariyaṁ cittassa upakkileso pahīno hoti; |
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‘māyā cittassa upakkileso’ti—iti viditvā māyā cittassa upakkileso pahīno hoti; |
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‘sāṭheyyaṁ cittassa upakkileso’ti—iti viditvā sāṭheyyaṁ cittassa upakkileso pahīno hoti; |
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‘thambho cittassa upakkileso’ti—iti viditvā thambho cittassa upakkileso pahīno hoti; |
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‘sārambho cittassa upakkileso’ti—iti viditvā sārambho cittassa upakkileso pahīno hoti; |
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‘māno cittassa upakkileso’ti—iti viditvā māno cittassa upakkileso pahīno hoti; |
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‘atimāno cittassa upakkileso’ti—iti viditvā atimāno cittassa upakkileso pahīno hoti; |
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‘mado cittassa upakkileso’ti—iti viditvā mado cittassa upakkileso pahīno hoti; |
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‘pamādo cittassa upakkileso’ti—iti viditvā pamādo cittassa upakkileso pahīno hoti. |
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So buddhe aveccappasādena samannāgato hoti: |
He becomes endowed with verified confidence in the Buddha: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; |
‘Thus indeed is the Blessed One: an Arahant, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.’ |
dhamme aveccappasādena samannāgato hoti: |
He becomes endowed with verified confidence in the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti; |
‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ |
saṅghe aveccappasādena samannāgato hoti: |
He becomes endowed with verified confidence in the Sangha: |
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni, aṭṭha purisapuggalā. |
‘The Sangha of the Blessed One’s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals. |
Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṁ puññakkhettaṁ lokassā’ti. |
This Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.’ |
Yathodhi kho panassa cattaṁ hoti vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
And when these things have been given up, vomited, released, abandoned, and relinquished by him in such measure, he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma, thinking: ‘I am endowed with verified confidence in the Buddha.’ |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati; |
When he is gladdened, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; the mind of one who is happy becomes concentrated. |
‘dhamme …pe… saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ; |
Thinking: ‘I am endowed with verified confidence in the Dhamma … (and so on) … in the Sangha,’ he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. |
pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
When he is gladdened, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; the mind of one who is happy becomes concentrated. |
‘Yathodhi kho pana me cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhan’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ; |
Thinking: ‘These things have been given up, vomited, released, abandoned, and relinquished by me in such measure,’ he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. |
pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
When he is gladdened, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; the mind of one who is happy becomes concentrated. |
Sa kho so, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya. |
That bhikkhu, bhikkhus, being thus virtuous, thus constituted, thus wise, even if he eats almsfood of choice rice with various sauces and curries, that is no obstacle for him. |
Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ acchodakaṁ āgamma parisuddhaṁ hoti pariyodātaṁ, ukkāmukhaṁ vā panāgamma jātarūpaṁ parisuddhaṁ hoti pariyodātaṁ; |
Just as, bhikkhus, a cloth that is defiled and stained becomes pure and bright with the help of clear water, or just as gold becomes pure and bright with the help of a furnace, |
evameva kho, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya. |
so too, bhikkhus, a bhikkhu who is thus virtuous, thus constituted, thus wise, even if he eats almsfood of choice rice with various sauces and curries, that is no obstacle for him. |
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
He dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; |
Thus above, below, around, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
He dwells pervading one quarter with a mind imbued with compassion … (and so on) … with a mind imbued with altruistic joy … (and so on) … with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Thus above, below, around, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
So ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti pajānāti. |
He understands: ‘There is this, there is the inferior, there is the superior, and there is an ultimate escape from this whole field of perception.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. |
When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there comes the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayaṁ vuccati, bhikkhave: |
This, bhikkhus, is called: |
‘bhikkhu sināto antarena sinānenā’”ti. |
‘A bhikkhu bathed with the inner bathing.’” |
Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. |
Now on that occasion the brahmin Sundarika Bhāradvāja was sitting not far from the Blessed One. |
Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: |
Then the brahmin Sundarika Bhāradvāja said to the Blessed One: |
“gacchati pana bhavaṁ gotamo bāhukaṁ nadiṁ sināyitun”ti? |
“Does Master Gotama go to the Bāhukā river to bathe?” |
“Kiṁ, brāhmaṇa, bāhukāya nadiyā? |
“What, brahmin, of the Bāhukā river? |
Kiṁ bāhukā nadī karissatī”ti? |
What can the Bāhukā river do?” |
“Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṁ kataṁ pavāhetī”ti. |
“Master Gotama, the Bāhukā river is held by many people to be liberating, Master Gotama, the Bāhukā river is held by many people to be meritorious, and many people wash away their evil kamma in the Bāhukā river.” |
Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi: |
Then the Blessed One addressed the brahmin Sundarika Bhāradvāja in verses: |
“Bāhukaṁ adhikakkañca, |
“The Bāhukā, the Adhikakkā, |
gayaṁ sundarikaṁ mapi; |
Gayā, and the Sundarikā too; |
Sarassatiṁ payāgañca, |
The Sarassatī and the Payāga, |
atho bāhumatiṁ nadiṁ; |
And then the Bāhumatī river; |
Niccampi bālo pakkhando, |
Though a fool always bathes there, |
kaṇhakammo na sujjhati. |
His dark kamma is not purified. |
Kiṁ sundarikā karissati, |
What can the Sundarikā do, |
Kiṁ payāgā kiṁ bāhukā nadī; |
What the Payāga, what the Bāhukā river? |
Veriṁ katakibbisaṁ naraṁ, |
A man hostile and doing evil deeds, |
Na hi naṁ sodhaye pāpakamminaṁ. |
They cannot purify that evil-doer. |
Suddhassa ve sadā phaggu, |
For one who is pure, it is always springtime, |
Suddhassuposatho sadā; |
For one who is pure, it is always the Uposatha; |
Suddhassa sucikammassa, |
For one who is pure, of pure kamma, |
Sadā sampajjate vataṁ; |
His observances are always successful. |
Idheva sināhi brāhmaṇa, |
Bathe right here, brahmin, |
Sabbabhūtesu karohi khemataṁ. |
In all beings establish security. |
Sace musā na bhaṇasi, |
If you do not speak falsely, |
sace pāṇaṁ na hiṁsasi; |
If you do not harm living beings; |
Sace adinnaṁ nādiyasi, |
If you do not take what is not given, |
saddahāno amaccharī; |
Confident and free from stinginess; |
Kiṁ kāhasi gayaṁ gantvā, |
What need have you to go to Gayā? |
udapānopi te gayā”ti. |
Any well is Gayā for you.” |
Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Sundarika Bhāradvāja said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—cakkhumanto rūpāni dakkhantīti; |
Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the path to one who was lost, or hold up a lamp in the darkness so that those with sight might see forms; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
so too has the Dhamma been set forth in many ways by Master Gotama. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to Master Gotama, to the Dhamma, and to the Bhikkhu Sangha. |
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. |
May I receive the going forth in Master Gotama’s presence, may I receive the higher ordination.” |
Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. |
The brahmin Sundarika Bhāradvāja received the going forth in the Blessed One’s presence, he received the higher ordination. |
Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
And soon, not long after his higher ordination, dwelling alone, secluded, diligent, ardent, and resolute, the Venerable Bhāradvāja, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He directly knew: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Aññataro kho panāyasmā bhāradvājo arahataṁ ahosīti. |
And the Venerable Bhāradvāja became one of the Arahants. |
Vatthasuttaṁ niṭṭhitaṁ sattamaṁ. |
The Simile of the Cloth, the seventh, is finished. |
mn8 |
|
Majjhima Nikāya 8 |
Middle Length Discourses 8 |
Sallekhasutta |
The Discourse on Effacement |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; |
Then the Venerable Mahācunda, having risen from seclusion in the evening, went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to the Blessed One, he sat down at one side. |
Ekamantaṁ nisinno kho āyasmā mahācundo bhagavantaṁ etadavoca: |
Sitting at one side, the Venerable Mahācunda said to the Blessed One: |
“yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti—attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hotī”ti? |
“Venerable sir, these various kinds of views that arise in the world—connected with doctrines of the self or connected with doctrines of the world—is it the case, venerable sir, that for a bhikkhu giving attention to the beginning, there is the abandoning of these views, there is the relinquishing of these views in this way?” |
“Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti—attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṁ ‘netaṁ mama, nesohamasmi, na me so attā’ti—evametaṁ yathābhūtaṁ sammappaññā passato evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti. |
“Cunda, as to these various kinds of views that arise in the world—connected with doctrines of the self or connected with doctrines of the world—wherever these views arise and wherever they obsess and wherever they are current, by seeing that with right wisdom as it really is: ‘This is not mine, this I am not, this is not my self,’ there is the abandoning of these views, there is the relinquishing of these views in this way. |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyya. |
“It may be, Cunda, that some bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, might enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Tassa evamassa: |
He might think: |
‘sallekhena viharāmī’ti. |
‘I am dwelling by effacement.’ |
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. |
But these, Cunda, are not called effacement in the Noble One’s Discipline. |
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. |
These are called pleasant dwellings in the here-and-now in the Noble One’s Discipline. |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyya. |
“It may be, Cunda, that some bhikkhu, with the stilling of thought and examination, might enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. |
Tassa evamassa: |
He might think: |
‘sallekhena viharāmī’ti. |
‘I am dwelling by effacement.’ |
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. |
But these, Cunda, are not called effacement in the Noble One’s Discipline. |
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. |
These are called pleasant dwellings in the here-and-now in the Noble One’s Discipline. |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṁvedeyya, yaṁ taṁ ariyā ācikkhanti: |
“It may be, Cunda, that some bhikkhu, with the fading away as well of rapture, might dwell equanimous and, mindful and clearly comprehending, might experience happiness with the body; he might enter and dwell in the third jhāna, of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihareyya. |
‘Equanimous and mindful, one dwells happily.’ |
Tassa evamassa: |
He might think: |
‘sallekhena viharāmī’ti. |
‘I am dwelling by effacement.’ |
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. |
But these, Cunda, are not called effacement in the Noble One’s Discipline. |
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. |
These are called pleasant dwellings in the here-and-now in the Noble One’s Discipline. |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyya. |
“It may be, Cunda, that some bhikkhu, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, might enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Tassa evamassa: |
He might think: |
‘sallekhena viharāmī’ti. |
‘I am dwelling by effacement.’ |
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. |
But these, Cunda, are not called effacement in the Noble One’s Discipline. |
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. |
These are called pleasant dwellings in the here-and-now in the Noble One’s Discipline. |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja vihareyya. |
“It may be, Cunda, that some bhikkhu, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ might enter and dwell in the base of infinite space. |
Tassa evamassa: |
He might think: |
‘sallekhena viharāmī’ti. |
‘I am dwelling by effacement.’ |
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. |
But these, Cunda, are not called effacement in the Noble One’s Discipline. |
Santā ete vihārā ariyassa vinaye vuccanti. |
These are called peaceful dwellings in the Noble One’s Discipline. |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja vihareyya. |
“It may be, Cunda, that some bhikkhu, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ might enter and dwell in the base of infinite consciousness. |
Tassa evamassa: |
He might think: |
‘sallekhena viharāmī’ti. |
‘I am dwelling by effacement.’ |
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. |
But these, Cunda, are not called effacement in the Noble One’s Discipline. |
Santā ete vihārā ariyassa vinaye vuccanti. |
These are called peaceful dwellings in the Noble One’s Discipline. |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja vihareyya. |
“It may be, Cunda, that some bhikkhu, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ might enter and dwell in the base of nothingness. |
Tassa evamassa: |
He might think: |
‘sallekhena viharāmī’ti. |
‘I am dwelling by effacement.’ |
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. |
But these, Cunda, are not called effacement in the Noble One’s Discipline. |
Santā ete vihārā ariyassa vinaye vuccanti. |
These are called peaceful dwellings in the Noble One’s Discipline. |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyya. |
“It may be, Cunda, that some bhikkhu, by completely surmounting the base of nothingness, might enter and dwell in the base of neither-perception-nor-non-perception. |
Tassa evamassa: |
He might think: |
‘sallekhena viharāmī’ti. |
‘I am dwelling by effacement.’ |
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. |
But these, Cunda, are not called effacement in the Noble One’s Discipline. |
Santā ete vihārā ariyassa vinaye vuccanti. |
These are called peaceful dwellings in the Noble One’s Discipline. |
1. Sallekhapariyāya |
1. The Method of Effacement |
Idha kho pana vo, cunda, sallekho karaṇīyo. |
But herein, Cunda, effacement should be practised by you. |
‘Pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be harmful, herein we shall be harmless’: effacement should be practised thus. |
‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will kill living beings, herein we shall abstain from killing living beings’: effacement should be practised thus. |
‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will take what is not given, herein we shall abstain from taking what is not given’: effacement should be practised thus. |
‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be unchaste, herein we shall be chaste’: effacement should be practised thus. |
‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will speak falsehood, herein we shall abstain from falsehood’: effacement should be practised thus. |
‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will speak slanderously, herein we shall abstain from slanderous speech’: effacement should be practised thus. |
‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will speak harshly, herein we shall abstain from harsh speech’: effacement should be practised thus. |
‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will engage in idle chatter, herein we shall abstain from idle chatter’: effacement should be practised thus. |
‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be covetous, herein we shall be uncovetous’: effacement should be practised thus. |
‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have minds of ill will, herein we shall have minds without ill will’: effacement should be practised thus. |
‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will hold wrong view, herein we shall hold right view’: effacement should be practised thus. |
‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have wrong intention, herein we shall have right intention’: effacement should be practised thus. |
‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have wrong speech, herein we shall have right speech’: effacement should be practised thus. |
‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have wrong action, herein we shall have right action’: effacement should be practised thus. |
‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have wrong livelihood, herein we shall have right livelihood’: effacement should be practised thus. |
‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have wrong effort, herein we shall have right effort’: effacement should be practised thus. |
‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have wrong mindfulness, herein we shall have right mindfulness’: effacement should be practised thus. |
‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have wrong concentration, herein we shall have right concentration’: effacement should be practised thus. |
‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have wrong knowledge, herein we shall have right knowledge’: effacement should be practised thus. |
‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have wrong liberation, herein we shall have right liberation’: effacement should be practised thus. |
‘Pare thinamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathinamiddhā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be overcome by sloth and torpor, herein we shall be free from sloth and torpor’: effacement should be practised thus. |
‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be agitated, herein we shall be unagitated’: effacement should be practised thus. |
‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be doubtful, herein we shall be beyond doubt’: effacement should be practised thus. |
‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be angry, herein we shall be without anger’: effacement should be practised thus. |
‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be hostile, herein we shall be without hostility’: effacement should be practised thus. |
‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be denigrating, herein we shall be without denigration’: effacement should be practised thus. |
‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be domineering, herein we shall be without domineering’: effacement should be practised thus. |
‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be envious, herein we shall be without envy’: effacement should be practised thus. |
‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be jealous, herein we shall be without jealousy’: effacement should be practised thus. |
‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be fraudulent, herein we shall be without fraud’: effacement should be practised thus. |
‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be deceitful, herein we shall be without deceit’: effacement should be practised thus. |
‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be obstinate, herein we shall be unobstinate’: effacement should be practised thus. |
‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be arrogant, herein we shall be unarrogant’: effacement should be practised thus. |
‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be difficult to admonish, herein we shall be easy to admonish’: effacement should be practised thus. |
‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have bad friends, herein we shall have good friends’: effacement should be practised thus. |
‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be negligent, herein we shall be diligent’: effacement should be practised thus. |
‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be faithless, herein we shall be faithful’: effacement should be practised thus. |
‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be shameless, herein we shall be shameful’: effacement should be practised thus. |
‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will have no fear of wrongdoing, herein we shall have fear of wrongdoing’: effacement should be practised thus. |
‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be of little learning, herein we shall be of much learning’: effacement should be practised thus. |
‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be lazy, herein we shall be energetic’: effacement should be practised thus. |
‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be unmindful, herein we shall be established in mindfulness’: effacement should be practised thus. |
‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. |
‘Others will be unwise, herein we shall be endowed with wisdom’: effacement should be practised thus. |
‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo. |
‘Others will misinterpret, hold wrongly, and be difficult to release, herein we shall not misinterpret, not hold wrongly, and be easy to release’: effacement should be practised thus. |
2. Cittupapādapariyāya |
2. The Method of Arousing the Mind |
Cittuppādampi kho ahaṁ, cunda, kusalesu dhammesu bahukāraṁ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu. |
Cunda, I say that even the arising of a thought of wholesome states is of great benefit, not to speak of bodily and verbal conduct in accordance with them. |
Tasmātiha, cunda, ‘pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti cittaṁ uppādetabbaṁ. |
Therefore, Cunda, the thought should be aroused: ‘Others will be harmful, herein we shall be harmless.’ |
‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṁ uppādetabbaṁ …pe… ‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṁ uppādetabbaṁ. |
The thought should be aroused: ‘Others will kill living beings, herein we shall abstain from killing living beings’ … (and so on) … The thought should be aroused: ‘Others will misinterpret, hold wrongly, and be difficult to release, herein we shall not misinterpret, not hold wrongly, and be easy to release.’ |
3. Parikkamanapariyāya |
3. The Method of Avoidance |
Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; |
Just as, Cunda, there might be an uneven path, and another even path for avoiding it; |
seyyathā vā pana, cunda, visamaṁ titthaṁ assa, tassa aññaṁ samaṁ titthaṁ parikkamanāya; |
or just as, Cunda, there might be an uneven ford, and another even ford for avoiding it; |
evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya, musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya. |
so too, Cunda, for a harmful person, harmlessness is for avoidance; for a person who kills living beings, abstention from killing living beings is for avoidance; for a person who takes what is not given, abstention from taking what is not given is for avoidance; for an unchaste person, chastity is for avoidance; for a person who speaks falsehood, abstention from falsehood is for avoidance; for a person who speaks slanderously, abstention from slanderous speech is for avoidance; for a person who speaks harshly, abstention from harsh speech is for avoidance; for a person who engages in idle chatter, abstention from idle chatter is for avoidance; for a covetous person, non-covetousness is for avoidance; for a person with a mind of ill will, a mind without ill will is for avoidance. |
Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya. |
For a person with wrong view, right view is for avoidance; for a person with wrong intention, right intention is for avoidance; for a person with wrong speech, right speech is for avoidance; for a person with wrong action, right action is for avoidance; for a person with wrong livelihood, right livelihood is for avoidance; for a person with wrong effort, right effort is for avoidance; for a person with wrong mindfulness, right mindfulness is for avoidance; for a person with wrong concentration, right concentration is for avoidance; for a person with wrong knowledge, right knowledge is for avoidance; for a person with wrong liberation, right liberation is for avoidance. |
Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṁ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṁ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṁ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṁ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya. |
For a person overcome by sloth and torpor, freedom from sloth and torpor is for avoidance; for an agitated person, unagitatedness is for avoidance; for a doubtful person, being beyond doubt is for avoidance; for an angry person, non-anger is for avoidance; for a hostile person, non-hostility is for avoidance; for a denigrating person, non-denigration is for avoidance; for a domineering person, non-domineering is for avoidance; for an envious person, non-envy is for avoidance; for a jealous person, non-jealousy is for avoidance; for a fraudulent person, non-fraud is for avoidance; for a deceitful person, non-deceit is for avoidance; for an obstinate person, non-obstinacy is for avoidance; for an arrogant person, non-arrogance is for avoidance; for a person difficult to admonish, being easy to admonish is for avoidance; for a person with bad friends, having good friends is for avoidance; for a negligent person, diligence is for avoidance; for a faithless person, faith is for avoidance; for a shameless person, shamefulness is for avoidance; for a person with no fear of wrongdoing, fear of wrongdoing is for avoidance; for a person of little learning, much learning is for avoidance; for a lazy person, energy is for avoidance; for an unmindful person, established mindfulness is for avoidance; for an unwise person, endowment with wisdom is for avoidance; for a person who misinterprets, holds wrongly, and is difficult to release, not misinterpreting, not holding wrongly, and being easy to release is for avoidance. |
4. Uparibhāgapariyāya |
4. The Method of Going Upwards |
Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā; |
Just as, Cunda, all unwholesome states lead downwards and all wholesome states lead upwards; |
evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya …pe… sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya. |
so too, Cunda, for a harmful person, harmlessness is for going upwards; for a person who kills living beings, abstention from killing living beings is for going upwards … (and so on) … for a person who misinterprets, holds wrongly, and is difficult to release, not misinterpreting, not holding wrongly, and being easy to release is for going upwards. |
5. Parinibbānapariyāya |
5. The Method of Final Nibbāna |
So vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati. |
Cunda, that one who is himself sunk in the bog should pull out another sunk in the bog—this is impossible. |
So vata, cunda, attanā apalipapalipanno paraṁ palipapalipannaṁ uddharissatīti ṭhānametaṁ vijjati. |
Cunda, that one who is himself not sunk in the bog should pull out another sunk in the bog—this is possible. |
So vata, cunda, attanā adanto avinīto aparinibbuto paraṁ damessati vinessati parinibbāpessatīti netaṁ ṭhānaṁ vijjati. |
Cunda, that one who is himself untamed, undisciplined, and unquenched should tame another, discipline him, and help him to attain final Nibbāna—this is impossible. |
So vata, cunda, attanā danto vinīto parinibbuto paraṁ damessati vinessati parinibbāpessatīti ṭhānametaṁ vijjati. |
Cunda, that one who is himself tamed, disciplined, and quenched should tame another, discipline him, and help him to attain final Nibbāna—this is possible. |
Evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. |
So too, Cunda, for a harmful person, harmlessness is for final Nibbāna; for a person who kills living beings, abstention from killing living beings is for final Nibbāna. |
Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. |
For a person who takes what is not given, abstention from taking what is not given is for final Nibbāna. |
Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya. |
For an unchaste person, chastity is for final Nibbāna. |
Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya. |
For a person who speaks falsehood, abstention from falsehood is for final Nibbāna. |
Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. |
For a person who speaks slanderously, abstention from slanderous speech is for final Nibbāna. |
Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. |
For a person who speaks harshly, abstention from harsh speech is for final Nibbāna. |
Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. |
For a person who engages in idle chatter, abstention from idle chatter is for final Nibbāna. |
Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya. |
For a covetous person, non-covetousness is for final Nibbāna. |
Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. |
For a person with a mind of ill will, a mind without ill will is for final Nibbāna. |
Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya. |
For a person with wrong view, right view is for final Nibbāna. |
Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya. |
For a person with wrong intention, right intention is for final Nibbāna. |
Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya. |
For a person with wrong speech, right speech is for final Nibbāna. |
Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya. |
For a person with wrong action, right action is for final Nibbāna. |
Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya. |
For a person with wrong livelihood, right livelihood is for final Nibbāna. |
Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya. |
For a person with wrong effort, right effort is for final Nibbāna. |
Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya. |
For a person with wrong mindfulness, right mindfulness is for final Nibbāna. |
Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya. |
For a person with wrong concentration, right concentration is for final Nibbāna. |
Micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parinibbānāya. |
For a person with wrong knowledge, right knowledge is for final Nibbāna. |
Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya. |
For a person with wrong liberation, right liberation is for final Nibbāna. |
Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya. |
For a person overcome by sloth and torpor, freedom from sloth and torpor is for final Nibbāna. |
Uddhatassa purisapuggalassa anuddhaccaṁ hoti parinibbānāya. |
For an agitated person, unagitatedness is for final Nibbāna. |
Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya. |
For a doubtful person, being beyond doubt is for final Nibbāna. |
Kodhanassa purisapuggalassa akkodho hoti parinibbānāya. |
For an angry person, non-anger is for final Nibbāna. |
Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya. |
For a hostile person, non-hostility is for final Nibbāna. |
Makkhissa purisapuggalassa amakkho hoti parinibbānāya. |
For a denigrating person, non-denigration is for final Nibbāna. |
Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya. |
For a domineering person, non-domineering is for final Nibbāna. |
Issukissa purisapuggalassa anissukitā hoti parinibbānāya. |
For an envious person, non-envy is for final Nibbāna. |
Maccharissa purisapuggalassa amacchariyaṁ hoti parinibbānāya. |
For a jealous person, non-jealousy is for final Nibbāna. |
Saṭhassa purisapuggalassa asāṭheyyaṁ hoti parinibbānāya. |
For a fraudulent person, non-fraud is for final Nibbāna. |
Māyāvissa purisapuggalassa amāyā hoti parinibbānāya. |
For a deceitful person, non-deceit is for final Nibbāna. |
Thaddhassa purisapuggalassa atthaddhiyaṁ hoti parinibbānāya. |
For an obstinate person, non-obstinacy is for final Nibbāna. |
Atimānissa purisapuggalassa anatimāno hoti parinibbānāya. |
For an arrogant person, non-arrogance is for final Nibbāna. |
Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya. |
For a person difficult to admonish, being easy to admonish is for final Nibbāna. |
Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya. |
For a person with bad friends, having good friends is for final Nibbāna. |
Pamattassa purisapuggalassa appamādo hoti parinibbānāya. |
For a negligent person, diligence is for final Nibbāna. |
Assaddhassa purisapuggalassa saddhā hoti parinibbānāya. |
For a faithless person, faith is for final Nibbāna. |
Ahirikassa purisapuggalassa hirī hoti parinibbānāya. |
For a shameless person, shamefulness is for final Nibbāna. |
Anottāpissa purisapuggalassa ottappaṁ hoti parinibbānāya. |
For a person with no fear of wrongdoing, fear of wrongdoing is for final Nibbāna. |
Appassutassa purisapuggalassa bāhusaccaṁ hoti parinibbānāya. |
For a person of little learning, much learning is for final Nibbāna. |
Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya. |
For a lazy person, energy is for final Nibbāna. |
Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya. |
For an unmindful person, established mindfulness is for final Nibbāna. |
Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya. |
For an unwise person, endowment with wisdom is for final Nibbāna. |
Sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parinibbānāya. |
For a person who misinterprets, holds wrongly, and is difficult to release, not misinterpreting, not holding wrongly, and being easy to release is for final Nibbāna. |
Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. |
Thus, Cunda, I have taught you the method of effacement, I have taught you the method of arousing the mind, I have taught you the method of avoidance, I have taught you the method of going upwards, I have taught you the method of final Nibbāna. |
Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. |
Whatever should be done by a compassionate teacher seeking the welfare of his disciples, out of compassion for them, that I have done for you. |
Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṁ kho amhākaṁ anusāsanī”ti. |
These are the roots of trees, Cunda, these are empty huts. Meditate, Cunda, do not be negligent, lest you regret it later—this is our instruction to you.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti. |
The Venerable Mahācunda, gratified, rejoiced in the Blessed One’s statement. |
Catuttālīsapadā vuttā, |
Forty-four items have been spoken, |
sandhayo pañca desitā; |
Five connections have been taught; |
Sallekho nāma suttanto, |
The discourse named ‘Effacement,’ |
gambhīro sāgarūpamoti. |
Profound, like the ocean. |
Sallekhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Discourse on Effacement, the eighth, is finished. |
mn9 |
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Majjhima Nikāya 9 |
Middle Length Discourses 9 |
Sammādiṭṭhisutta |
The Discourse on Right View |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the Venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
“Friends.” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Friend,” those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. |
“‘Right view, right view,’ it is said, friends. |
Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? |
In what way, friends, is a noble-one's-disciple one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma?” |
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. |
“Indeed, friend, we would come from far away to learn the meaning of this statement from the Venerable Sāriputta. |
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. |
It would be good if the Venerable Sāriputta himself would clarify the meaning of this statement. |
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. |
Having heard it from the Venerable Sāriputta, the bhikkhus will remember it.” |
“Tena hi, āvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
“Then listen, friends, and attend closely. I will speak.” |
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Yes, friend,” those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
“Friends, when a noble-one's-disciple understands the unwholesome, and the root of the unwholesome, and understands the wholesome, and the root of the wholesome, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ? |
And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? |
Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ—idaṁ vuccatāvuso akusalaṁ. |
Killing living beings, friends, is unwholesome; taking what is not given is unwholesome; sexual misconduct is unwholesome; false speech is unwholesome; slanderous speech is unwholesome; harsh speech is unwholesome; idle chatter is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome—this, friends, is called the unwholesome. |
Katamañcāvuso, akusalamūlaṁ? |
And what, friends, is the root of the unwholesome? |
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ—idaṁ vuccatāvuso, akusalamūlaṁ. |
Greed is a root of the unwholesome; hatred is a root of the unwholesome; delusion is a root of the unwholesome—this, friends, is called the root of the unwholesome. |
Katamañcāvuso, kusalaṁ? |
And what, friends, is the wholesome? |
Pāṇātipātā veramaṇī kusalaṁ, adinnādānā veramaṇī kusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ, musāvādā veramaṇī kusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ, pharusāya vācāya veramaṇī kusalaṁ, samphappalāpā veramaṇī kusalaṁ, anabhijjhā kusalaṁ, abyāpādo kusalaṁ, sammādiṭṭhi kusalaṁ—idaṁ vuccatāvuso, kusalaṁ. |
Abstinence from killing living beings is wholesome; abstinence from taking what is not given is wholesome; abstinence from sexual misconduct is wholesome; abstinence from false speech is wholesome; abstinence from slanderous speech is wholesome; abstinence from harsh speech is wholesome; abstinence from idle chatter is wholesome; non-covetousness is wholesome; non-ill will is wholesome; right view is wholesome—this, friends, is called the wholesome. |
Katamañcāvuso, kusalamūlaṁ? |
And what, friends, is the root of the wholesome? |
Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ—idaṁ vuccatāvuso, kusalamūlaṁ. |
Non-greed is a root of the wholesome; non-hatred is a root of the wholesome; non-delusion is a root of the wholesome—this, friends, is called the root of the wholesome. |
Yato kho, āvuso, ariyasāvako evaṁ akusalaṁ pajānāti, evaṁ akusalamūlaṁ pajānāti, evaṁ kusalaṁ pajānāti, evaṁ kusalamūlaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands the unwholesome, thus understands the root of the unwholesome, thus understands the wholesome, and thus understands the root of the wholesome, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: |
“Good, friend!” the bhikkhus said, and delighting and rejoicing in the Venerable Sāriputta’s words, they asked him a further question: |
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? |
“But, friend, might there be another way in which a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma?” |
“Siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? |
And what, friends, is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment? |
Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. |
There are, friends, these four kinds of nutriment for the maintenance of beings that have come to be and for the support of those seeking a new existence. |
Katame cattāro? |
What four? |
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. |
Physical food, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. |
Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. |
From the origin of craving comes the origin of nutriment. From the cessation of craving comes the cessation of nutriment. This Noble Eightfold Path is the way leading to the cessation of nutriment; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ āhāraṁ pajānāti, evaṁ āhārasamudayaṁ pajānāti, evaṁ āhāranirodhaṁ pajānāti, evaṁ āhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands nutriment, thus understands the origin of nutriment, thus understands the cessation of nutriment, and thus understands the way leading to the cessation of nutriment, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: |
“Good, friend!” the bhikkhus said, and delighting and rejoicing in the Venerable Sāriputta’s words, they asked him a further question: |
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? |
“But, friend, might there be another way in which a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma?” |
“Siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? |
And what, friends, is suffering, what is the origin of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering? |
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—idaṁ vuccatāvuso, dukkhaṁ. |
Birth is suffering; aging is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; separation from the pleasant is suffering; not to get what one wants is suffering; in short, the five aggregates subject to clinging are suffering—this, friends, is called suffering. |
Katamo cāvuso, dukkhasamudayo? |
And what, friends, is the origin of suffering? |
Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā bhavataṇhā vibhavataṇhā—ayaṁ vuccatāvuso, dukkhasamudayo. |
It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for non-existence—this, friends, is called the origin of suffering. |
Katamo cāvuso, dukkhanirodho? |
And what, friends, is the cessation of suffering? |
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—ayaṁ vuccatāvuso, dukkhanirodho. |
It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it—this, friends, is called the cessation of suffering. |
Katamā cāvuso, dukkhanirodhagāminī paṭipadā? |
And what, friends, is the way leading to the cessation of suffering? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi—ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā. |
It is this Noble Eightfold Path; that is, right view … (and so on) … right concentration—this, friends, is called the way leading to the cessation of suffering. |
Yato kho, āvuso, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhasamudayaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands suffering, thus understands the origin of suffering, thus understands the cessation of suffering, and thus understands the way leading to the cessation of suffering, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: |
“Good, friend!” the bhikkhus said, and delighting and rejoicing in the Venerable Sāriputta’s words, they asked him a further question: |
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? |
“But, friend, might there be another way in which a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma?” |
“Siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands aging-and-death, the origin of aging-and-death, the cessation of aging-and-death, and the way leading to the cessation of aging-and-death, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? |
And what, friends, is aging-and-death, what is the origin of aging-and-death, what is the cessation of aging-and-death, what is the way leading to the cessation of aging-and-death? |
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—ayaṁ vuccatāvuso, jarā. |
The aging of beings in the various orders of beings, their old age, brokenness of teeth, greyness of hair, wrinkling of skin, decline of life, weakness of faculties—this, friends, is called aging. |
Katamañcāvuso, maraṇaṁ? |
And what, friends, is death? |
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo—idaṁ vuccatāvuso, maraṇaṁ. |
The passing of beings from the various orders of beings, their passing away, dissolution, disappearance, dying, death, completion of time, the breakup of the aggregates, the laying down of the body, the cutting off of the life faculty—this, friends, is called death. |
Iti ayañca jarā idañca maraṇaṁ—idaṁ vuccatāvuso, jarāmaraṇaṁ. |
Thus this aging and this death—this, friends, is called aging-and-death. |
Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of birth comes the origin of aging-and-death. From the cessation of birth comes the cessation of aging-and-death. This Noble Eightfold Path is the way leading to the cessation of aging-and-death; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands aging-and-death, thus understands the origin of aging-and-death, thus understands the cessation of aging-and-death, and thus understands the way leading to the cessation of aging-and-death, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? |
And what, friends, is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth? |
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho—ayaṁ vuccatāvuso, jāti. |
The birth of beings into the various orders of beings, their being born, descent, production, the appearance of the aggregates, the acquisition of the sense bases—this, friends, is called birth. |
Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of existence comes the origin of birth. From the cessation of existence comes the cessation of birth. This Noble Eightfold Path is the way leading to the cessation of birth; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands birth, thus understands the origin of birth, thus understands the cessation of birth, and thus understands the way leading to the cessation of birth, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands existence, the origin of existence, the cessation of existence, and the way leading to the cessation of existence, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? |
And what, friends, is existence, what is the origin of existence, what is the cessation of existence, what is the way leading to the cessation of existence? |
Tayome, āvuso, bhavā—kāmabhavo, rūpabhavo, arūpabhavo. |
There are, friends, these three kinds of existence: sense-sphere existence, form-sphere existence, and formless-sphere existence. |
Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of clinging comes the origin of existence. From the cessation of clinging comes the cessation of existence. This Noble Eightfold Path is the way leading to the cessation of existence; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti. |
When, friends, a noble-one's-disciple thus understands existence, thus understands the origin of existence, thus understands the cessation of existence, and thus understands the way leading to the cessation of existence, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering. |
Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
In that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? |
And what, friends, is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? |
Cattārimāni, āvuso, upādānāni—kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. |
There are, friends, these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self. |
Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of craving comes the origin of clinging. From the cessation of craving comes the cessation of clinging. This Noble Eightfold Path is the way leading to the cessation of clinging; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands clinging, thus understands the origin of clinging, thus understands the cessation of clinging, and thus understands the way leading to the cessation of clinging, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? |
And what, friends, is craving, what is the origin of craving, what is the cessation of craving, what is the way leading to the cessation of craving? |
Chayime, āvuso, taṇhākāyā—rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. |
There are, friends, these six classes of craving: craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tangibles, craving for mental phenomena. |
Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of feeling comes the origin of craving. From the cessation of feeling comes the cessation of craving. This Noble Eightfold Path is the way leading to the cessation of craving; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands craving, thus understands the origin of craving, thus understands the cessation of craving, and thus understands the way leading to the cessation of craving, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? |
And what, friends, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? |
Chayime, āvuso, vedanākāyā—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. |
There are, friends, these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. |
Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of contact comes the origin of feeling. From the cessation of contact comes the cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands feeling, thus understands the origin of feeling, thus understands the cessation of feeling, and thus understands the way leading to the cessation of feeling, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? |
And what, friends, is contact, what is the origin of contact, what is the cessation of contact, what is the way leading to the cessation of contact? |
Chayime, āvuso, phassakāyā—cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. |
There are, friends, these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. |
Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of the six sense bases comes the origin of contact. From the cessation of the six sense bases comes the cessation of contact. This Noble Eightfold Path is the way leading to the cessation of contact; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands contact, thus understands the origin of contact, thus understands the cessation of contact, and thus understands the way leading to the cessation of contact, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands the six sense bases, the origin of the six sense bases, the cessation of the six sense bases, and the way leading to the cessation of the six sense bases, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? |
And what, friends, are the six sense bases, what is the origin of the six sense bases, what is the cessation of the six sense bases, what is the way leading to the cessation of the six sense bases? |
Chayimāni, āvuso, āyatanāni—cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. |
There are, friends, these six sense bases: the eye base, the ear base, the nose base, the tongue base, the body base, the mind base. |
Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of name-and-form comes the origin of the six sense bases. From the cessation of name-and-form comes the cessation of the six sense bases. This Noble Eightfold Path is the way leading to the cessation of the six sense bases; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands the six sense bases, thus understands the origin of the six sense bases, thus understands the cessation of the six sense bases, and thus understands the way leading to the cessation of the six sense bases, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands name-and-form, the origin of name-and-form, the cessation of name-and-form, and the way leading to the cessation of name-and-form, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? |
And what, friends, is name-and-form, what is the origin of name-and-form, what is the cessation of name-and-form, what is the way leading to the cessation of name-and-form? |
Vedanā, saññā, cetanā, phasso, manasikāro—idaṁ vuccatāvuso, nāmaṁ; |
Feeling, perception, volition, contact, attention—this, friends, is called name. |
cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ—idaṁ vuccatāvuso, rūpaṁ. |
The four great elements and form derived from the four great elements—this, friends, is called form. |
Iti idañca nāmaṁ idañca rūpaṁ—idaṁ vuccatāvuso, nāmarūpaṁ. |
Thus this name and this form—this, friends, is called name-and-form. |
Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of consciousness comes the origin of name-and-form. From the cessation of consciousness comes the cessation of name-and-form. This Noble Eightfold Path is the way leading to the cessation of name-and-form; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands name-and-form, thus understands the origin of name-and-form, thus understands the cessation of name-and-form, and thus understands the way leading to the cessation of name-and-form, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? |
And what, friends, is consciousness, what is the origin of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness? |
Chayime, āvuso, viññāṇakāyā—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. |
There are, friends, these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. |
Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of formations comes the origin of consciousness. From the cessation of formations comes the cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ viññāṇaṁ pajānāti, evaṁ viññāṇasamudayaṁ pajānāti, evaṁ viññāṇanirodhaṁ pajānāti, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— |
When, friends, a noble-one's-disciple thus understands consciousness, thus understands the origin of consciousness, thus understands the cessation of consciousness, and thus understands the way leading to the cessation of consciousness, he entirely abandons the underlying tendency to lust … (and so on) … making an end of suffering in this very life— |
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? |
And what, friends, are formations, what is the origin of formations, what is the cessation of formations, what is the way leading to the cessation of formations? |
Tayome, āvuso, saṅkhārā—kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. |
There are, friends, these three kinds of formations: bodily formation, verbal formation, mental formation. |
Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of ignorance comes the origin of formations. From the cessation of ignorance comes the cessation of formations. This Noble Eightfold Path is the way leading to the cessation of formations; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands formations, thus understands the origin of formations, thus understands the cessation of formations, and thus understands the way leading to the cessation of formations, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho …pe… apucchuṁ—siyā panāvuso …pe… |
“Good, friend!” … (and so on) … they asked: “But, friend, might there be … (and so on) … ?” |
“siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? |
And what, friends, is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance? |
Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ—ayaṁ vuccatāvuso, avijjā. |
Not knowing suffering, friends, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering—this, friends, is called ignorance. |
Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of the taints comes the origin of ignorance. From the cessation of the taints comes the cessation of ignorance. This Noble Eightfold Path is the way leading to the cessation of ignorance; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ avijjaṁ pajānāti, evaṁ avijjāsamudayaṁ pajānāti, evaṁ avijjānirodhaṁ pajānāti, evaṁ avijjānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands ignorance, thus understands the origin of ignorance, thus understands the cessation of ignorance, and thus understands the way leading to the cessation of ignorance, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: |
“Good, friend!” the bhikkhus said, and delighting and rejoicing in the Venerable Sāriputta’s words, they asked him a further question: |
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? |
“But, friend, might there be another way in which a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma?” |
“Siyā, āvuso. |
“There might be, friends. |
Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. |
When, friends, a noble-one's-disciple understands the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, in that way he is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma. |
Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? |
And what, friends, are the taints, what is the origin of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints? |
Tayome, āvuso, āsavā—kāmāsavo, bhavāsavo, avijjāsavo. |
There are, friends, these three taints: the taint of sensual desire, the taint of existence, and the taint of ignorance. |
Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. |
From the origin of ignorance comes the origin of the taints. From the cessation of ignorance comes the cessation of the taints. This Noble Eightfold Path is the way leading to the cessation of the taints; that is, right view … (and so on) … right concentration. |
Yato kho, āvuso, ariyasāvako evaṁ āsavaṁ pajānāti, evaṁ āsavasamudayaṁ pajānāti, evaṁ āsavanirodhaṁ pajānāti, evaṁ āsavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. |
When, friends, a noble-one's-disciple thus understands the taints, thus understands the origin of the taints, thus understands the cessation of the taints, and thus understands the way leading to the cessation of the taints, he entirely abandons the underlying tendency to lust, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit ‘I am,’ abandons ignorance and arouses true knowledge, making an end of suffering in this very life—in that way too, friends, a noble-one's-disciple is one of right view, whose view is straight, who is endowed with verified confidence in the Dhamma, and has arrived at this true Dhamma.” |
Idamavocāyasmā sāriputto. |
This is what the Venerable Sāriputta said. |
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. |
Those bhikkhus, gratified, rejoiced in the Venerable Sāriputta’s statement. |
Sammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ. |
The Discourse on Right View, the ninth, is finished. |
mn10 |
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Majjhima Nikāya 10 |
Middle Length Discourses 10 |
Satipaṭṭhānasutta |
The Discourse on the Foundations of Mindfulness |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. |
Thus have I heard. On one occasion the Blessed One was dwelling in the Kuru country at a town of the Kurus named Kammāsadhamma. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. |
“Bhikkhus, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna—namely, the four foundations of mindfulness. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; |
Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and grief in regard to the world. |
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; |
He dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and grief in regard to the world. |
citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; |
He dwells contemplating mind in mind, ardent, clearly comprehending, and mindful, having removed covetousness and grief in regard to the world. |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. |
He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and grief in regard to the world. |
Uddeso niṭṭhito. |
The Summary is finished. |
1. Kāyānupassanā |
1. Contemplation of the Body |
1.1. Kāyānupassanāānāpānapabba |
1.1. Mindfulness of Breathing |
Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? |
And how, bhikkhus, does a bhikkhu dwell contemplating the body in the body? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. |
Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, |
So satova assasati, satova passasati. |
ever mindful he breathes in, mindful he breathes out. |
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, |
Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ |
rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. |
Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’ |
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. |
He trains himself: ‘I will breathe in experiencing the whole body’; he trains himself: ‘I will breathe out experiencing the whole body.’ |
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. |
He trains himself: ‘I will breathe in calming the bodily formation’; he trains himself: ‘I will breathe out calming the bodily formation.’ |
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; |
Just as, bhikkhus, a skilled turner or his apprentice, when making a long turn, understands: ‘I make a long turn’; or when making a short turn, understands: ‘I make a short turn’; |
evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; |
so too, bhikkhus, a bhikkhu breathing in long, understands: ‘I breathe in long’; breathing out long, understands: ‘I breathe out long’; breathing in short, understands: ‘I breathe in short’; breathing out short, understands: ‘I breathe out short’; |
‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; |
he trains himself: ‘I will breathe in experiencing the whole body’; he trains himself: ‘I will breathe out experiencing the whole body’; |
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. |
he trains himself: ‘I will breathe in calming the bodily formation’; he trains himself: ‘I will breathe out calming the bodily formation.’ |
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; |
Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally. |
samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. |
Or he dwells contemplating origination-phenomena in the body, or he dwells contemplating vanishing-phenomena in the body, or he dwells contemplating origination-and-vanishing-phenomena in the body. |
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. |
Or his mindfulness is established: ‘There is a body.’ |
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world. |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus also, bhikkhus, a bhikkhu dwells contemplating the body in the body. |
Ānāpānapabbaṁ niṭṭhitaṁ. |
Mindfulness of Breathing section is finished. |
1.2. Kāyānupassanāiriyāpathapabba |
1.2. The Postures |
Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. |
Furthermore, bhikkhus, when walking, a bhikkhu understands: ‘I am walking’; when standing, he understands: ‘I am standing’; when sitting, he understands: ‘I am sitting’; when lying down, he understands: ‘I am lying down.’ |
Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. |
Or in whatever way his body is disposed, he understands it accordingly. |
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; |
Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally. |
samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. |
Or he dwells contemplating origination-phenomena in the body, or he dwells contemplating vanishing-phenomena in the body, or he dwells contemplating origination-and-vanishing-phenomena in the body. |
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. |
Or his mindfulness is established: ‘There is a body.’ |
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world. |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus also, bhikkhus, a bhikkhu dwells contemplating the body in the body. |
Iriyāpathapabbaṁ niṭṭhitaṁ. |
The Postures section is finished. |
1.3. Kāyānupassanāsampajānapabba |
1.3. Clear Comprehension |
Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
Furthermore, bhikkhus, a bhikkhu is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when bending and stretching; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. |
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… |
Thus he dwells contemplating the body in the body internally … (and so on) … |
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus also, bhikkhus, a bhikkhu dwells contemplating the body in the body. |
Sampajānapabbaṁ niṭṭhitaṁ. |
Clear Comprehension section is finished. |
1.4. Kāyānupassanāpaṭikūlamanasikārapabba |
1.4. Reflection on Repulsiveness |
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: |
Furthermore, bhikkhus, a bhikkhu reflects on this very body from the soles of the feet on up, from the crown of the head on down, enclosed by skin and full of many kinds of impurities: |
‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. |
‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ |
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. |
Just as, bhikkhus, there might be a bag with openings at both ends full of various kinds of grain—such as hill rice, paddy, green gram, cowpeas, sesame, husked rice— |
Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: |
and a man with good eyes, having opened it, were to reflect on it thus: |
‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. |
‘This is hill rice, this is paddy, this is green gram, this is cowpeas, this is sesame, this is husked rice.’ |
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: |
So too, bhikkhus, a bhikkhu reflects on this very body from the soles of the feet on up, from the crown of the head on down, enclosed by skin and full of many kinds of impurities: |
‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti. |
‘In this body there are head hairs, body hairs … (and so on) … urine.’ |
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… |
Thus he dwells contemplating the body in the body internally … (and so on) … |
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus also, bhikkhus, a bhikkhu dwells contemplating the body in the body. |
Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ. |
Reflection on Repulsiveness section is finished. |
1.5. Kāyānupassanādhātumanasikārapabba |
1.5. Reflection on the Elements |
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: |
Furthermore, bhikkhus, a bhikkhu reflects on this very body, however it is placed or disposed, by way of the elements: |
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. |
‘In this body there is the earth element, the water element, the fire element, and the air element.’ |
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. |
Just as, bhikkhus, a skilled butcher or his apprentice, having slaughtered a cow, might sit down at a crossroads with it cut up into pieces; |
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: |
so too, bhikkhus, a bhikkhu reflects on this very body, however it is placed or disposed, by way of the elements: |
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. |
‘In this body there is the earth element, the water element, the fire element, and the air element.’ |
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… |
Thus he dwells contemplating the body in the body internally … (and so on) … |
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus also, bhikkhus, a bhikkhu dwells contemplating the body in the body. |
Dhātumanasikārapabbaṁ niṭṭhitaṁ. |
Reflection on the Elements section is finished. |
1.6. Kāyānupassanānavasivathikapabba |
1.6. The Nine Charnel Ground Contemplations |
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. |
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground—one day dead, or two days dead, or three days dead—swollen, livid, and festering, |
So imameva kāyaṁ upasaṁharati: |
he applies it to this very body: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’ |
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… |
Thus he dwells contemplating the body in the body internally … (and so on) … |
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus also, bhikkhus, a bhikkhu dwells contemplating the body in the body. |
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. |
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground, being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, or various kinds of worms, |
So imameva kāyaṁ upasaṁharati: |
he applies it to this very body: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’ |
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… |
Thus he dwells contemplating the body in the body internally … (and so on) … |
evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus also, bhikkhus, a bhikkhu dwells contemplating the body in the body. |
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… |
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground, a skeleton with flesh and blood, held together by sinews … (and so on) … |
Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… |
A skeleton without flesh but smeared with blood, held together by sinews … (and so on) … |
Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… |
A skeleton without flesh and blood, held together by sinews … (and so on) … |
Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. |
Bones scattered in all directions—a hand bone in one place, a foot bone in another, an ankle bone in another, a shin bone in another, a thigh bone in another, a hip bone in another, a rib bone in another, a backbone in another, a shoulder bone in another, a neck bone in another, a jaw bone in another, a tooth in another, the skull in another. |
So imameva kāyaṁ upasaṁharati: |
He applies it to this very body: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’ |
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus he dwells contemplating the body in the body internally … (and so on) … Thus also, bhikkhus, a bhikkhu dwells contemplating the body in the body. |
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… |
Furthermore, bhikkhus, as if he were to see a corpse cast away in a charnel ground, bones white in colour like shells … (and so on) … |
Aṭṭhikāni puñjakitāni terovassikāni …pe… |
Bones heaped up, more than a year old … (and so on) … |
Aṭṭhikāni pūtīni cuṇṇakajātāni. |
Bones rotten and crumbled to dust. |
So imameva kāyaṁ upasaṁharati: |
He applies it to this very body: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’ |
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; |
Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally. |
samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. |
Or he dwells contemplating origination-phenomena in the body, or he dwells contemplating vanishing-phenomena in the body, or he dwells contemplating origination-and-vanishing-phenomena in the body. |
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. |
Or his mindfulness is established: ‘There is a body.’ |
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world. |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus also, bhikkhus, a bhikkhu dwells contemplating the body in the body. |
Navasivathikapabbaṁ niṭṭhitaṁ. |
The Nine Charnel Ground Contemplations section is finished. |
Cuddasakāyānupassanā niṭṭhitā. |
The Fourteen Contemplations of the Body are finished. |
2. Vedanānupassanā |
2. Contemplation of Feelings |
Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? |
And how, bhikkhus, does a bhikkhu dwell contemplating feelings in feelings? |
Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
Here, bhikkhus, when experiencing a pleasant feeling, a bhikkhu understands: ‘I experience a pleasant feeling.’ |
Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When experiencing a painful feeling, he understands: ‘I experience a painful feeling.’ |
Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When experiencing a neither-painful-nor-pleasant feeling, he understands: ‘I experience a neither-painful-nor-pleasant feeling.’ |
Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When experiencing a pleasant worldly feeling, he understands: ‘I experience a pleasant worldly feeling.’ |
Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When experiencing a pleasant unworldly feeling, he understands: ‘I experience a pleasant unworldly feeling.’ |
Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When experiencing a painful worldly feeling, he understands: ‘I experience a painful worldly feeling.’ |
Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When experiencing a painful unworldly feeling, he understands: ‘I experience a painful unworldly feeling.’ |
Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When experiencing a neither-painful-nor-pleasant worldly feeling, he understands: ‘I experience a neither-painful-nor-pleasant worldly feeling.’ |
Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When experiencing a neither-painful-nor-pleasant unworldly feeling, he understands: ‘I experience a neither-painful-nor-pleasant unworldly feeling.’ |
Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; |
Thus he dwells contemplating feelings in feelings internally, or he dwells contemplating feelings in feelings externally, or he dwells contemplating feelings in feelings both internally and externally. |
samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. |
Or he dwells contemplating origination-phenomena in feelings, or he dwells contemplating vanishing-phenomena in feelings, or he dwells contemplating origination-and-vanishing-phenomena in feelings. |
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. |
Or his mindfulness is established: ‘There are feelings.’ |
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world. |
Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati. |
Thus also, bhikkhus, a bhikkhu dwells contemplating feelings in feelings. |
Vedanānupassanā niṭṭhitā. |
Contemplation of Feelings is finished. |
3. Cittānupassanā |
3. Contemplation of Mind |
Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? |
And how, bhikkhus, does a bhikkhu dwell contemplating mind in mind? |
Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. |
Here, bhikkhus, a bhikkhu understands a mind with lust as ‘mind with lust.’ |
Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. |
He understands a mind without lust as ‘mind without lust.’ |
Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. |
He understands a mind with hatred as ‘mind with hatred.’ |
Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. |
He understands a mind without hatred as ‘mind without hatred.’ |
Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. |
He understands a mind with delusion as ‘mind with delusion.’ |
Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. |
He understands a mind without delusion as ‘mind without delusion.’ |
Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. |
He understands a contracted mind as ‘contracted mind.’ |
Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. |
He understands a distracted mind as ‘distracted mind.’ |
Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. |
He understands an exalted mind as ‘exalted mind.’ |
Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. |
He understands an unexalted mind as ‘unexalted mind.’ |
Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. |
He understands a surpassable mind as ‘surpassable mind.’ |
Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. |
He understands an unsurpassable mind as ‘unsurpassable mind.’ |
Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. |
He understands a concentrated mind as ‘concentrated mind.’ |
Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. |
He understands an unconcentrated mind as ‘unconcentrated mind.’ |
Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. |
He understands a liberated mind as ‘liberated mind.’ |
Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. |
He understands an unliberated mind as ‘unliberated mind.’ |
Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; |
Thus he dwells contemplating mind in mind internally, or he dwells contemplating mind in mind externally, or he dwells contemplating mind in mind both internally and externally. |
samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. |
Or he dwells contemplating origination-phenomena in mind, or he dwells contemplating vanishing-phenomena in mind, or he dwells contemplating origination-and-vanishing-phenomena in mind. |
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. |
Or his mindfulness is established: ‘There is mind.’ |
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world. |
Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. |
Thus also, bhikkhus, a bhikkhu dwells contemplating mind in mind. |
Cittānupassanā niṭṭhitā. |
Contemplation of Mind is finished. |
4. Dhammānupassanā |
4. Contemplation of Phenomena |
4.1. Dhammānupassanānīvaraṇapabba |
4.1. The Five Hindrances |
Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? |
And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena? |
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. |
Here, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the five hindrances. |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? |
And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena in terms of the five hindrances? |
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; |
Here, bhikkhus, when sensual desire is present in him, a bhikkhu understands: ‘Sensual desire is present in me’; or when sensual desire is not present in him, he understands: ‘Sensual desire is not present in me.’ |
yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti. |
He also understands how unarisen sensual desire arises, and how arisen sensual desire is abandoned, and how abandoned sensual desire does not arise again in the future. |
Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; |
When ill will is present in him, he understands: ‘Ill will is present in me’; or when ill will is not present in him, he understands: ‘Ill will is not present in me.’ |
yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti. |
He also understands how unarisen ill will arises, and how arisen ill will is abandoned, and how abandoned ill will does not arise again in the future. |
Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti. |
When sloth and torpor are present in him, he understands: ‘Sloth and torpor are present in me’; or when sloth and torpor are not present in him, he understands: ‘Sloth and torpor are not present in me’; he also understands how unarisen sloth and torpor arise, and how arisen sloth and torpor are abandoned, and how abandoned sloth and torpor do not arise again in the future. |
Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; |
When restlessness and remorse are present in him, he understands: ‘Restlessness and remorse are present in me’; or when restlessness and remorse are not present in him, he understands: ‘Restlessness and remorse are not present in me.’ |
yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti. |
He also understands how unarisen restlessness and remorse arise, and how arisen restlessness and remorse are abandoned, and how abandoned restlessness and remorse do not arise again in the future. |
Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; |
When doubt is present in him, he understands: ‘Doubt is present in me’; or when doubt is not present in him, he understands: ‘Doubt is not present in me.’ |
yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti. |
He also understands how unarisen doubt arises, and how arisen doubt is abandoned, and how abandoned doubt does not arise again in the future. |
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; |
Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. |
samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. |
Or he dwells contemplating origination-phenomena in phenomena, or he dwells contemplating vanishing-phenomena in phenomena, or he dwells contemplating origination-and-vanishing-phenomena in phenomena. |
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. |
Or his mindfulness is established: ‘There are phenomena.’ |
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. |
Thus also, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the five hindrances. |
Nīvaraṇapabbaṁ niṭṭhitaṁ. |
The Five Hindrances section is finished. |
4.2. Dhammānupassanākhandhapabba |
4.2. The Five Aggregates |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. |
Furthermore, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the five aggregates subject to clinging. |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? |
And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena in terms of the five aggregates subject to clinging? |
Idha, bhikkhave, bhikkhu: |
Here, bhikkhus, a bhikkhu understands: |
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such its origin, such its disappearance; |
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; |
such is feeling, such its origin, such its disappearance; |
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; |
such is perception, such its origin, such its disappearance; |
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; |
such are formations, such their origin, such their disappearance; |
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; |
such is consciousness, such its origin, such its disappearance.’ |
iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; |
Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. |
samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. |
Or he dwells contemplating origination-phenomena in phenomena, or he dwells contemplating vanishing-phenomena in phenomena, or he dwells contemplating origination-and-vanishing-phenomena in phenomena. |
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. |
Or his mindfulness is established: ‘There are phenomena.’ |
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. |
Thus also, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the five aggregates subject to clinging. |
Khandhapabbaṁ niṭṭhitaṁ. |
The Five Aggregates section is finished. |
4.3. Dhammānupassanāāyatanapabba |
4.3. The Six Sense Bases |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. |
Furthermore, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the six internal and external sense bases. |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? |
And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena in terms of the six internal and external sense bases? |
Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
Here, bhikkhus, a bhikkhu understands the eye, understands forms, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future. |
Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
He understands the ear, understands sounds, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future. |
Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
He understands the nose, understands odours, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future. |
Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
He understands the tongue, understands tastes, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future. |
Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
He understands the body, understands tangibles, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future. |
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
He understands the mind, understands mental phenomena, and understands the fetter that arises dependent on both; he also understands how an unarisen fetter arises, how an arisen fetter is abandoned, and how an abandoned fetter does not arise again in the future. |
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; |
Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. |
samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. |
Or he dwells contemplating origination-phenomena in phenomena, or he dwells contemplating vanishing-phenomena in phenomena, or he dwells contemplating origination-and-vanishing-phenomena in phenomena. |
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. |
Or his mindfulness is established: ‘There are phenomena.’ |
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. |
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. |
Thus also, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the six internal and external sense bases. |
Āyatanapabbaṁ niṭṭhitaṁ. |
The Six Sense Bases section is finished. |
4.4. Dhammānupassanābojjhaṅgapabba |
4.4. The Seven Factors of Enlightenment |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. |
Furthermore, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the seven factors of enlightenment. |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? |
And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena in terms of the seven factors of enlightenment? |
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
Here, bhikkhus, when the enlightenment factor of mindfulness is present in him, a bhikkhu understands: ‘The enlightenment factor of mindfulness is present in me’; or when the enlightenment factor of mindfulness is not present in him, he understands: ‘The enlightenment factor of mindfulness is not present in me’; he also understands how the unarisen enlightenment factor of mindfulness arises, and how the arisen enlightenment factor of mindfulness comes to fulfilment by development. |
Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of discrimination of phenomena is present in him, he understands: ‘The enlightenment factor of discrimination of phenomena is present in me’; or when it is not present, he understands: ‘The enlightenment factor of discrimination of phenomena is not present in me’; he also understands how the unarisen enlightenment factor of discrimination of phenomena arises, and how the arisen enlightenment factor of discrimination of phenomena comes to fulfilment by development. |
Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of energy is present in him, he understands: ‘The enlightenment factor of energy is present in me’; or when it is not present, he understands: ‘The enlightenment factor of energy is not present in me’; he also understands how the unarisen enlightenment factor of energy arises, and how the arisen enlightenment factor of energy comes to fulfilment by development. |
Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of rapture is present in him, he understands: ‘The enlightenment factor of rapture is present in me’; or when it is not present, he understands: ‘The enlightenment factor of rapture is not present in me’; he also understands how the unarisen enlightenment factor of rapture arises, and how the arisen enlightenment factor of rapture comes to fulfilment by development. |
Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of tranquillity is present in him, he understands: ‘The enlightenment factor of tranquillity is present in me’; or when it is not present, he understands: ‘The enlightenment factor of tranquillity is not present in me’; he also understands how the unarisen enlightenment factor of tranquillity arises, and how the arisen enlightenment factor of tranquillity comes to fulfilment by development. |
Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of concentration is present in him, he understands: ‘The enlightenment factor of concentration is present in me’; or when it is not present, he understands: ‘The enlightenment factor of concentration is not present in me’; he also understands how the unarisen enlightenment factor of concentration arises, and how the arisen enlightenment factor of concentration comes to fulfilment by development. |
Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of equanimity is present in him, he understands: ‘The enlightenment factor of equanimity is present in me’; or when it is not present, he understands: ‘The enlightenment factor of equanimity is not present in me’; he also understands how the unarisen enlightenment factor of equanimity arises, and how the arisen enlightenment factor of equanimity comes to fulfilment by development. |
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; |
Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. |
samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. |
Or he dwells contemplating origination-phenomena in phenomena, or he dwells contemplating vanishing-phenomena in phenomena, or he dwells contemplating origination-and-vanishing-phenomena in phenomena. |
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. |
Or his mindfulness is established: ‘There are phenomena.’ |
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. |
Thus also, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the seven factors of enlightenment. |
Bojjhaṅgapabbaṁ niṭṭhitaṁ. |
The Seven Factors of Enlightenment section is finished. |
4.5. Dhammānupassanāsaccapabba |
4.5. The Four Noble Truths |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. |
Furthermore, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the Four Noble Truths. |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? |
And how, bhikkhus, does a bhikkhu dwell contemplating phenomena in phenomena in terms of the Four Noble Truths? |
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
Here, bhikkhus, a bhikkhu understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering.’ |
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; |
Thus he dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. |
samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. |
Or he dwells contemplating origination-phenomena in phenomena, or he dwells contemplating vanishing-phenomena in phenomena, or he dwells contemplating origination-and-vanishing-phenomena in phenomena. |
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. |
Or his mindfulness is established: ‘There are phenomena.’ |
Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
To the extent necessary for bare knowledge and continuous mindfulness, he dwells independent, and clings to naught in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. |
Thus also, bhikkhus, a bhikkhu dwells contemplating phenomena in phenomena in terms of the Four Noble Truths. |
Saccapabbaṁ niṭṭhitaṁ. |
The Four Noble Truths section is finished. |
Dhammānupassanā niṭṭhitā. |
Contemplation of Phenomena is finished. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; |
Bhikkhus, if anyone should develop these four foundations of mindfulness in such a way for seven years, one of two fruits could be expected for him: either final knowledge in this very life, |
sati vā upādisese anāgāmitā. |
or, if there is a trace of clinging left, non-returning. |
Tiṭṭhantu, bhikkhave, satta vassāni. |
Let alone seven years, bhikkhus. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. |
If anyone should develop these four foundations of mindfulness in such a way for six years … (and so on) … five years … four years … three years … two years … one year … let alone one year, bhikkhus. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; |
If anyone should develop these four foundations of mindfulness in such a way for seven months, one of two fruits could be expected for him: either final knowledge in this very life, |
sati vā upādisese anāgāmitā. |
or, if there is a trace of clinging left, non-returning. |
Tiṭṭhantu, bhikkhave, satta māsāni. |
Let alone seven months, bhikkhus. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso. |
If anyone should develop these four foundations of mindfulness in such a way for six months … (and so on) … five months … four months … three months … two months … one month … half a month … let alone half a month, bhikkhus. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti. |
If anyone should develop these four foundations of mindfulness in such a way for seven days, one of two fruits could be expected for him: either final knowledge in this very life, or, if there is a trace of clinging left, non-returning. |
‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. |
‘This is the direct path, bhikkhus, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna—namely, the four foundations of mindfulness.’ |
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti. |
Thus was it said, and in reference to this was it said.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus, gratified, rejoiced in the Blessed One’s statement. |
Satipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ. |
The Discourse on the Foundations of Mindfulness, the tenth, is finished. |
Mūlapariyāyavaggo niṭṭhito paṭhamo. |
The Root of All Things Division, the first, is finished. |
Tassuddānaṁ |
Its Summary: |
Mūlasusaṁvaradhammadāyādā, |
Root, Restraint, Heirs in Dhamma, |
Bheravānaṅgaṇākaṅkheyyavatthaṁ; |
Fear-and-Dread, Blemishless, If One Wishes, Cloth; |
Sallekhasammādiṭṭhisatipaṭṭhaṁ, |
Effacement, Right View, Foundations of Mindfulness, |
Vaggavaro asamo susamatto. |
This excellent division, unequalled, is well completed. |
mn11 |
MN 11 |
Majjhima Nikāya 11 |
Middle Length Discourses 11 |
Cūḷasīhanādasutta |
The Shorter Discourse on the Lion’s Roar |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; |
“Bhikkhus, only here is there a recluse, here a second recluse, here a third recluse, here a fourth recluse. |
suññā parappavādā samaṇebhi aññehīti. |
The doctrines of others are devoid of recluses. |
Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha. |
Thus, bhikkhus, you should rightly roar your lion’s roar. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
“It is possible, bhikkhus, that wanderers of other sects might say this: |
‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha—idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; |
‘But what is the venerable ones’ confidence, what is their strength, by virtue of which you venerable ones say: “Only here is there a recluse, here a second recluse, here a third recluse, here a fourth recluse. |
suññā parappavādā samaṇebhi aññehī’ti? |
The doctrines of others are devoid of recluses”?’ |
Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, bhikkhus, should be spoken to thus: |
‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema— |
‘Friends, there are four things declared by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One, which we, seeing them in ourselves, say this: |
idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; |
“Only here is there a recluse, here a second recluse, here a third recluse, here a fourth recluse. |
suññā parappavādā samaṇebhi aññehīti. |
The doctrines of others are devoid of recluses.” |
Katame cattāro? |
What four? |
Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; |
We have, friends, confidence in the Teacher; we have confidence in the Dhamma; we have fulfilled the precepts of virtue. |
sahadhammikā kho pana piyā manāpā—gahaṭṭhā ceva pabbajitā ca. |
And our companions in the Dhamma—both householders and those gone forth—are dear and agreeable to us. |
Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; |
These, friends, are the four things declared by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One, which we, seeing them in ourselves, say this: “Only here is there a recluse, here a second recluse, here a third recluse, here a fourth recluse. |
suññā parappavādā samaṇebhi aññehī’ti. |
The doctrines of others are devoid of recluses.”’ |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
“It is possible, bhikkhus, that wanderers of other sects might say this: |
‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṁ satthā, amhākampi atthi dhamme pasādo yo amhākaṁ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṁ sīlāni, amhākampi sahadhammikā piyā manāpā—gahaṭṭhā ceva pabbajitā ca. |
‘We too, friends, have confidence in our teacher, who is our teacher; we too have confidence in our Dhamma, which is our Dhamma; we too are fulfillers of the precepts, which are our precepts; and our companions in the Dhamma too—both householders and those gone forth—are dear and agreeable to us. |
Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti? |
Herein, friends, what is the distinction, what is the divergence, what is the difference between you and us?’ |
Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, bhikkhus, should be spoken to thus: |
‘kiṁ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti? |
‘But, friends, is the goal one or are there many goals?’ |
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: |
Answering rightly, bhikkhus, wanderers of other sects would answer thus: |
‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti. |
‘The goal is one, friends, not many goals.’ |
‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti? |
‘But, friends, is that goal for one with lust or for one without lust?’ |
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: |
Answering rightly, bhikkhus, wanderers of other sects would answer thus: |
‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti. |
‘That goal, friends, is for one without lust, not for one with lust.’ |
‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? |
‘But, friends, is that goal for one with hatred or for one without hatred?’ |
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: |
Answering rightly, bhikkhus, wanderers of other sects would answer thus: |
‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti. |
‘That goal, friends, is for one without hatred, not for one with hatred.’ |
‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? |
‘But, friends, is that goal for one with delusion or for one without delusion?’ |
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: |
Answering rightly, bhikkhus, wanderers of other sects would answer thus: |
‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti. |
‘That goal, friends, is for one without delusion, not for one with delusion.’ |
‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? |
‘But, friends, is that goal for one with craving or for one without craving?’ |
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: |
Answering rightly, bhikkhus, wanderers of other sects would answer thus: |
‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti. |
‘That goal, friends, is for one without craving, not for one with craving.’ |
‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? |
‘But, friends, is that goal for one with clinging or for one without clinging?’ |
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: |
Answering rightly, bhikkhus, wanderers of other sects would answer thus: |
‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti. |
‘That goal, friends, is for one without clinging, not for one with clinging.’ |
‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti? |
‘But, friends, is that goal for one with knowledge or for one without knowledge?’ |
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: |
Answering rightly, bhikkhus, wanderers of other sects would answer thus: |
‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti. |
‘That goal, friends, is for one with knowledge, not for one without knowledge.’ |
‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti? |
‘But, friends, is that goal for one who is favourable and averse or for one who is not favourable and averse?’ |
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: |
Answering rightly, bhikkhus, wanderers of other sects would answer thus: |
‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti. |
‘That goal, friends, is for one who is not favourable and averse, not for one who is favourable and averse.’ |
‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti? |
‘But, friends, is that goal for one who delights in and is fond of proliferation or for one who delights in and is fond of non-proliferation?’ |
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: |
Answering rightly, bhikkhus, wanderers of other sects would answer thus: |
‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti. |
‘That goal, friends, is for one who delights in and is fond of non-proliferation, not for one who delights in and is fond of proliferation.’ |
Dvemā, bhikkhave, diṭṭhiyo—bhavadiṭṭhi ca vibhavadiṭṭhi ca. |
“Bhikkhus, there are these two views: the view of being and the view of non-being. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. |
Bhikkhus, whatever recluses or brahmins are attached to the view of being, have adopted the view of being, are committed to the view of being, they are opposed to the view of non-being. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā. |
Bhikkhus, whatever recluses or brahmins are attached to the view of non-being, have adopted the view of non-being, are committed to the view of non-being, they are opposed to the view of being. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino; |
Bhikkhus, whatever recluses or brahmins do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these two views, they are with lust, with hatred, with delusion, with craving, with clinging, without knowledge, favourable and averse, delighting in and fond of proliferation; |
te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; |
they are not freed from birth, aging, and death, from sorrow, lamentation, pain, grief, and despair; |
na parimuccanti dukkhasmā’ti vadāmi. |
they are not freed from suffering, I say. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino; |
But, bhikkhus, whatever recluses or brahmins understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these two views, they are without lust, without hatred, without delusion, without craving, without clinging, with knowledge, not favourable and averse, delighting in and fond of non-proliferation; |
te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; |
they are freed from birth, aging, and death, from sorrow, lamentation, pain, grief, and despair; |
parimuccanti dukkhasmā’ti vadāmi. |
they are freed from suffering, I say. |
Cattārimāni, bhikkhave, upādānāni. |
“Bhikkhus, there are these four kinds of clinging. |
Katamāni cattāri? |
What four? |
Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. |
Clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self. |
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. |
“There are, bhikkhus, some recluses and brahmins who profess to teach the full understanding of all clinging. |
Te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. |
They do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures, but not the full understanding of clinging to views, not the full understanding of clinging to rules and observances, not the full understanding of clinging to a doctrine of self. |
Taṁ kissa hetu? |
What is the reason for that? |
Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti. |
These venerable recluses and brahmins do not understand these three instances as they really are. |
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; |
Therefore, these venerable recluses and brahmins, while professing to teach the full understanding of all clinging, |
te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. |
do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures, but not the full understanding of clinging to views, not the full understanding of clinging to rules and observances, not the full understanding of clinging to a doctrine of self. |
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. |
“There are, bhikkhus, some recluses and brahmins who profess to teach the full understanding of all clinging. |
Te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. |
They do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures and the full understanding of clinging to views, but not the full understanding of clinging to rules and observances, not the full understanding of clinging to a doctrine of self. |
Taṁ kissa hetu? |
What is the reason for that? |
Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti. |
These venerable recluses and brahmins do not understand these two instances as they really are. |
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; |
Therefore, these venerable recluses and brahmins, while professing to teach the full understanding of all clinging, |
te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. |
do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures and the full understanding of clinging to views, but not the full understanding of clinging to rules and observances, not the full understanding of clinging to a doctrine of self. |
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. |
“There are, bhikkhus, some recluses and brahmins who profess to teach the full understanding of all clinging. |
Te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. |
They do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures, the full understanding of clinging to views, and the full understanding of clinging to rules and observances, but not the full understanding of clinging to a doctrine of self. |
Taṁ kissa hetu? |
What is the reason for that? |
Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti. |
These venerable recluses and brahmins do not understand this one instance as they really are. |
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; |
Therefore, these venerable recluses and brahmins, while professing to teach the full understanding of all clinging, |
te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. |
do not rightly describe the full understanding of all clinging—they describe the full understanding of clinging to sensual pleasures, the full understanding of clinging to views, and the full understanding of clinging to rules and observances, but not the full understanding of clinging to a doctrine of self. |
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; |
“In such a Dhamma and Discipline, bhikkhus, confidence in the Teacher is not described as well-grounded; |
yo dhamme pasādo so na sammaggato akkhāyati; |
confidence in the Dhamma is not described as well-grounded; |
yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati; |
fulfilment of the precepts is not described as well-grounded; |
yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. |
affection and agreeableness among companions in the Dhamma are not described as well-grounded. |
Taṁ kissa hetu? |
What is the reason for that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. |
So it is, bhikkhus, when the Dhamma and Discipline are ill-proclaimed, ill-expounded, not leading out, not conducive to peace, declared by one not fully enlightened. |
Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti—kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti. |
“But the Tathāgata, bhikkhus, the Arahant, the Fully Enlightened One, while professing to teach the full understanding of all clinging, rightly describes the full understanding of all clinging—he describes the full understanding of clinging to sensual pleasures, the full understanding of clinging to views, the full understanding of clinging to rules and observances, and the full understanding of clinging to a doctrine of self. |
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati; |
“In such a Dhamma and Discipline, bhikkhus, confidence in the Teacher is described as well-grounded; |
yo dhamme pasādo so sammaggato akkhāyati; |
confidence in the Dhamma is described as well-grounded; |
yā sīlesu paripūrakāritā sā sammaggatā akkhāyati; |
fulfilment of the precepts is described as well-grounded; |
yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati. |
affection and agreeableness among companions in the Dhamma are described as well-grounded. |
Taṁ kissa hetu? |
What is the reason for that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite. |
So it is, bhikkhus, when the Dhamma and Discipline are well-proclaimed, well-expounded, leading out, conducive to peace, declared by one fully enlightened. |
Ime ca, bhikkhave, cattāro upādānā. |
“And these, bhikkhus, are the four kinds of clinging. |
Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? |
What is their source, what is their origin, what is their birth, what is their provenance? |
Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. |
These four kinds of clinging have craving as their source, craving as their origin, craving as their birth, craving as their provenance. |
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? |
And this craving, bhikkhus, what is its source, what is its origin, what is its birth, what is its provenance? |
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. |
Craving has feeling as its source, feeling as its origin, feeling as its birth, feeling as its provenance. |
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? |
And this feeling, bhikkhus, what is its source, what is its origin, what is its birth, what is its provenance? |
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. |
Feeling has contact as its source, contact as its origin, contact as its birth, contact as its provenance. |
Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? |
And this contact, bhikkhus, what is its source, what is its origin, what is its birth, what is its provenance? |
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. |
Contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases as its birth, the six sense bases as its provenance. |
Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? |
And these six sense bases, bhikkhus, what is their source, what is their origin, what is their birth, what is their provenance? |
Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. |
The six sense bases have name-and-form as their source, name-and-form as their origin, name-and-form as their birth, name-and-form as their provenance. |
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? |
And this name-and-form, bhikkhus, what is its source, what is its origin, what is its birth, what is its provenance? |
Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ. |
Name-and-form has consciousness as its source, consciousness as its origin, consciousness as its birth, consciousness as its provenance. |
Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? |
And this consciousness, bhikkhus, what is its source, what is its origin, what is its birth, what is its provenance? |
Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ. |
Consciousness has formations as its source, formations as its origin, formations as its birth, formations as its provenance. |
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? |
And these formations, bhikkhus, what is their source, what is their origin, what is their birth, what is their provenance? |
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. |
Formations have ignorance as their source, ignorance as their origin, ignorance as their birth, ignorance as their provenance. |
Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati. |
“And when, bhikkhus, a bhikkhu’s ignorance is abandoned and true knowledge has arisen, then, with the fading away of ignorance and the arising of true knowledge, he does not cling to clinging to sensual pleasures, nor to clinging to views, nor to clinging to rules and observances, nor to clinging to a doctrine of self. |
Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati. |
Not clinging, he is not agitated; unagitated, he personally attains Nibbāna. |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. |
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus, gratified, rejoiced in the Blessed One’s statement. |
Cūḷasīhanādasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Shorter Discourse on the Lion’s Roar, the first, is finished. |
mn12 |
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Majjhima Nikāya 12 |
mn12 |
Mahāsīhanādasutta |
The Great Lion's Roar Sutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe. |
Thus have I heard. On one occasion the Blessed One was dwelling in Vesālī, outside the city, in a woodland grove in the western quarter. |
Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. |
Now on that occasion Sunakkhatta, the Licchavi's son, had recently departed from this Dhamma and Discipline. |
So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: |
He was speaking such words in the assembly in Vesālī: |
“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. |
"There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama. |
Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ. |
The recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised. |
Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti. |
And the Dhamma taught by him for a certain purpose, that does not lead one who practices it to the complete cessation of suffering." |
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. |
Then, in the morning, the Venerable Sāriputta dressed and, taking his bowl and robe, went for alms in Vesālī. |
Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa: |
The Venerable Sāriputta heard Sunakkhatta, the Licchavi's son, speaking such words in the assembly in Vesālī: |
“natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. |
"There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama. |
Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ. |
The recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised. |
Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti. |
And the Dhamma taught by him for a certain purpose, that does not lead one who practices it to the complete cessation of suffering." |
Atha kho āyasmā sāriputto vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; |
Then, after wandering for alms in Vesālī and returning from his alms round after the meal, the Venerable Sāriputta approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: |
Sitting to one side, the Venerable Sāriputta said to the Blessed One: |
“sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā. |
"Bhante, Sunakkhatta, the Licchavi's son, has recently departed from this Dhamma and Discipline. |
So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: |
He is speaking such words in the assembly in Vesālī: |
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. |
'There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama. |
Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ. |
The recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised. |
Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’”ti. |
And the Dhamma taught by him for a certain purpose, that does not lead one who practices it to the complete cessation of suffering.'" |
“Kodhano heso, sāriputta, sunakkhatto moghapuriso. |
"That foolish man Sunakkhatta is angry, Sāriputta. |
Kodhā ca panassa esā vācā bhāsitā. |
And it is from anger that these words have been spoken by him. |
‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati. |
Though speaking in dispraise, Sāriputta, that foolish man Sunakkhatta speaks in praise of the Tathāgata. |
Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya: |
This is indeed praise of the Tathāgata, Sāriputta, if one should say: |
‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. |
'And the Dhamma taught by him for a certain purpose, that does lead one who practices it to the complete cessation of suffering.'" |
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: |
Furthermore, Sāriputta, this foolish man Sunakkhatta does not have confidence in me regarding the Dhamma, that: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ, buddho bhagavā’ti. |
'The Blessed One is an Arahant, a Fully Enlightened One, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and human beings, the Buddha, the Blessed One.' |
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: |
Furthermore, Sāriputta, this foolish man Sunakkhatta does not have confidence in me regarding the Dhamma, that: |
‘itipi so bhagavā anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; |
'The Blessed One experiences various kinds of supernormal power: having been one, he becomes many; having been many, he becomes one; |
āvibhāvaṁ, tirobhāvaṁ; |
he appears and vanishes; |
tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; |
he goes unimpeded through walls, ramparts, and mountains as if through space; |
pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; |
he dives in and out of the earth as if in water; |
udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; |
he walks on water without sinking as if on land; |
ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; |
he travels through space sitting cross-legged as if a winged bird; |
imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; |
he touches and strokes with his hand the moon and sun, so mighty and powerful; |
yāva brahmalokāpi kāyena vasaṁ vattetī’ti. |
he exercises mastery with his body even as far as the Brahmā world.' |
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: |
Furthermore, Sāriputta, this foolish man Sunakkhatta does not have confidence in me regarding the Dhamma, that: |
‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike cā’ti. |
'The Blessed One, with the purified divine ear element surpassing that of humans, hears both kinds of sounds, divine and human, those that are far and those that are near.' |
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: |
Furthermore, Sāriputta, this foolish man Sunakkhatta does not have confidence in me regarding the Dhamma, that: |
‘itipi so bhagavā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāti; |
'The Blessed One, having encompassed the minds of other beings, other persons, knows them as they are: he knows a mind with passion as "mind with passion," and a mind without passion as "mind without passion"; |
sadosaṁ vā cittaṁ sadosaṁ cittanti pajānāti, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānāti; |
he knows a mind with aversion as "mind with aversion," and a mind without aversion as "mind without aversion"; |
samohaṁ vā cittaṁ samohaṁ cittanti pajānāti, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānāti; |
he knows a mind with delusion as "mind with delusion," and a mind without delusion as "mind without delusion"; |
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānāti, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānāti; |
he knows a constricted mind as "constricted mind," and a distracted mind as "distracted mind"; |
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānāti, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānāti; |
he knows a developed mind as "developed mind," and an undeveloped mind as "undeveloped mind"; |
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānāti, anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānāti; |
he knows a surpassable mind as "surpassable mind," and anuttara mind as "anuttara mind"; |
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānāti, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānāti; |
he knows a concentrated mind as "concentrated mind," and an unconcentrated mind as "unconcentrated mind"; |
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāti, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānātī’ti. |
he knows a liberated mind as "liberated mind," and an unliberated mind as "unliberated mind." ' |
Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
These ten, Sāriputta, are the Tathāgata's powers, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Katamāni dasa? |
What are these ten? |
Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. |
Here, Sāriputta, the Tathāgata understands as it actually is the possible as possible and the impossible as impossible. |
Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
And because, Sāriputta, the Tathāgata understands as it actually is the possible as possible and the impossible as impossible, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Puna caparaṁ, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. |
Furthermore, Sāriputta, the Tathāgata understands as it actually is the results of actions, undertaken in the past, future, and present, with their reasons and their causes. |
Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
And because, Sāriputta, the Tathāgata understands as it actually is the results of actions, undertaken in the past, future, and present, with their reasons and their causes, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti. |
Furthermore, Sāriputta, the Tathāgata understands as it actually is the path leading to all destinations. |
Yampi, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
And because, Sāriputta, the Tathāgata understands as it actually is the path leading to all destinations, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti. |
Furthermore, Sāriputta, the Tathāgata understands as it actually is the world with its many and various elements. |
Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
And because, Sāriputta, the Tathāgata understands as it actually is the world with its many and various elements, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. |
Furthermore, Sāriputta, the Tathāgata understands as it actually is the different dispositions of beings. |
Yampi, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
And because, Sāriputta, the Tathāgata understands as it actually is the different dispositions of beings, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. |
Furthermore, Sāriputta, the Tathāgata understands as it actually is the faculties of other beings, other persons, whether sharp or dull. |
Yampi, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
And because, Sāriputta, the Tathāgata understands as it actually is the faculties of other beings, other persons, whether sharp or dull, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Puna caparaṁ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. |
Furthermore, Sāriputta, the Tathāgata understands as it actually is the defilement, the cleansing, and the emergence from the jhānas, liberations, concentrations, and attainments. |
Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
And because, Sāriputta, the Tathāgata understands as it actually is the defilement, the cleansing, and the emergence from the jhānas, liberations, concentrations, and attainments, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Puna caparaṁ, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: |
Furthermore, Sāriputta, the Tathāgata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
'There I was so-and-so by name, having such-and-such a clan, such-and-such an appearance, such-and-such a diet, having experienced such-and-such pleasure and pain, having such-and-such a life-span; passing away from there, I reappeared yonder; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
there too I was so-and-so by name, having such-and-such a clan, such-and-such an appearance, such-and-such a diet, having experienced such-and-such pleasure and pain, having such-and-such a life-span; passing away from there, I reappeared here.' |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past lives with their aspects and details. |
Yampi, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
And because, Sāriputta, the Tathāgata recollects his manifold past lives, that is, one birth, two births... with their aspects and details, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Puna caparaṁ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: |
Furthermore, Sāriputta, with the divine eye, purified and surpassing that of humans, the Tathāgata sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their karma: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, |
'These beings, sirs, who were endowed with misconduct of body, speech, and mind, who reviled the Noble Ones, held wrong view, and undertook actions based on wrong view, |
te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
with the breaking up of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell. |
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, |
Or these beings, sirs, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, held right view, and undertook actions based on right view, |
te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. |
with the breaking up of the body, after death, have reappeared in a good destination, a heavenly world.' |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. |
Thus with the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their karma. |
Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: |
And because, Sāriputta, with the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their karma: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, |
'These beings, sirs, who were endowed with misconduct of body, speech, and mind, who reviled the Noble Ones, held wrong view, and undertook actions based on wrong view, |
te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
with the breaking up of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell. |
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, |
Or these beings, sirs, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, held right view, and undertook actions based on right view, |
te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. |
with the breaking up of the body, after death, have reappeared in a good destination, a heavenly world.' |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. |
Thus with the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their karma. |
Idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
This too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Puna caparaṁ, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
Furthermore, Sāriputta, by the destruction of the taints, the Tathāgata, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, enters upon and abides in them in this very life. |
Yampi, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
And because, Sāriputta, by the destruction of the taints, the Tathāgata, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, enters upon and abides in them in this very life, this too, Sāriputta, is a Tathāgata's power, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
These, Sāriputta, are the ten Tathāgata's powers, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: |
Sāriputta, whoever would speak thus of me, knowing and seeing thus: |
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso; |
'There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama; |
takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. |
the recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised'—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, will be deposited in hell as if carried there. |
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. |
Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might realize arahantship in this very life; it is like that, Sāriputta, when I say: |
Taṁ vācaṁ appahāya, taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. |
Without abandoning that speech, without abandoning that thought, without relinquishing that view, he will be deposited in hell as if carried there. |
Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
These, Sāriputta, are the four kinds of self-confidence of the Tathāgata, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Katamāni cattāri? |
What are the four? |
‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. |
'As one who claims to be fully enlightened, these truths are not fully enlightened by me.' |
Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. |
I do not see any ground, Sāriputta, on which any recluse or brahmin or deva or Māra or Brahmā or anyone in the world could justly accuse me of this. |
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. |
Since I do not see such a ground, Sāriputta, I dwell in security, without fear, having attained self-confidence. |
‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. |
'As one who claims to have destroyed the taints, these taints are not destroyed in me.' |
Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. |
I do not see any ground, Sāriputta, on which any recluse or brahmin or deva or Māra or Brahmā or anyone in the world could justly accuse me of this. |
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. |
Since I do not see such a ground, Sāriputta, I dwell in security, without fear, having attained self-confidence. |
‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṁ antarāyāyā’ti. |
'Those obstructive things I have declared are not sufficient to obstruct one who practices them.' |
Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. |
I do not see any ground, Sāriputta, on which any recluse or brahmin or deva or Māra or Brahmā or anyone in the world could justly accuse me of this. |
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. |
Since I do not see such a ground, Sāriputta, I dwell in security, without fear, having attained self-confidence. |
‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. |
'The Dhamma taught by me for a certain purpose does not lead one who practices it to the complete cessation of suffering.' |
Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. |
I do not see any ground, Sāriputta, on which any recluse or brahmin or deva or Māra or Brahmā or anyone in the world could justly accuse me of this. |
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. |
Since I do not see such a ground, Sāriputta, I dwell in security, without fear, having attained self-confidence. |
Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
These, Sāriputta, are the four kinds of self-confidence of the Tathāgata, by possessing which the Tathāgata claims the bull's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. |
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: |
Sāriputta, whoever would speak thus of me, knowing and seeing thus: |
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. |
'There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama; the recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised'—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, will be deposited in hell as if carried there. |
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. |
Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might realize arahantship in this very life; it is like that, Sāriputta, when I say: |
Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. |
Without abandoning that speech, without abandoning that thought, without relinquishing that view, he will be deposited in hell as if carried there. |
Aṭṭha kho imā, sāriputta, parisā. |
These, Sāriputta, are the eight assemblies. |
Katamā aṭṭha? |
What are the eight? |
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā—imā kho, sāriputta, aṭṭha parisā. |
The assembly of khattiyas, the assembly of brahmins, the assembly of householders, the assembly of recluses, the assembly of the devas of the Four Great Kings, the assembly of the Tāvatiṁsa devas, the assembly of Māra, the assembly of Brahmā—these, Sāriputta, are the eight assemblies. |
Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. |
Possessing these four kinds of self-confidence, Sāriputta, the Tathāgata approaches and plunges into these eight assemblies. |
Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā. |
I recollect, Sāriputta, having approached hundreds of assemblies of khattiyas. |
Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. |
There too I have sat down previously, conversed previously, and engaged in discussion previously. |
Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. |
I do not see any ground, Sāriputta, on which fear or timidity would overcome me there. |
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. |
Since I do not see such a ground, Sāriputta, I dwell in security, without fear, having attained self-confidence. |
Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe… gahapatiparisaṁ … samaṇaparisaṁ … cātumahārājikaparisaṁ … tāvatiṁsaparisaṁ … māraparisaṁ … brahmaparisaṁ upasaṅkamitā. |
I recollect, Sāriputta, having approached hundreds of assemblies of brahmins... of householders... of recluses... of the devas of the Four Great Kings... of the Tāvatiṁsa devas... of Māra... of Brahmā. |
Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. |
There too I have sat down previously, conversed previously, and engaged in discussion previously. |
Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. |
I do not see any ground, Sāriputta, on which fear or timidity would overcome me there. |
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. |
Since I do not see such a ground, Sāriputta, I dwell in security, without fear, having attained self-confidence. |
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: |
Sāriputta, whoever would speak thus of me, knowing and seeing thus: |
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. |
'There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama; the recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised'—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, will be deposited in hell as if carried there. |
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. |
Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might realize arahantship in this very life; it is like that, Sāriputta, when I say: |
Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. |
Without abandoning that speech, without abandoning that thought, without relinquishing that view, he will be deposited in hell as if carried there. |
Catasso kho imā, sāriputta, yoniyo. |
These, Sāriputta, are the four kinds of generation. |
Katamā catasso? |
What are the four? |
Aṇḍajā yoni, jalābujā yoni, saṁsedajā yoni, opapātikā yoni. |
Egg-born generation, womb-born generation, moisture-born generation, and spontaneous generation. |
Katamā ca, sāriputta, aṇḍajā yoni? |
And what, Sāriputta, is egg-born generation? |
Ye kho te, sāriputta, sattā aṇḍakosaṁ abhinibbhijja jāyanti—ayaṁ vuccati, sāriputta, aṇḍajā yoni. |
Those beings, Sāriputta, that are born by breaking through an eggshell—this, Sāriputta, is called egg-born generation. |
Katamā ca, sāriputta, jalābujā yoni? |
And what, Sāriputta, is womb-born generation? |
Ye kho te, sāriputta, sattā vatthikosaṁ abhinibbhijja jāyanti—ayaṁ vuccati, sāriputta, jalābujā yoni. |
Those beings, Sāriputta, that are born by breaking through a membrane—this, Sāriputta, is called womb-born generation. |
Katamā ca, sāriputta, saṁsedajā yoni? |
And what, Sāriputta, is moisture-born generation? |
Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti—ayaṁ vuccati, sāriputta, saṁsedajā yoni. |
Those beings, Sāriputta, that are born in rotten fish, in rotten corpses, in rotten dough, in cesspits, in puddles—this, Sāriputta, is called moisture-born generation. |
Katamā ca, sāriputta, opapātikā yoni? |
And what, Sāriputta, is spontaneous generation? |
Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā—ayaṁ vuccati, sāriputta, opapātikā yoni. |
Devas, beings in hell, some human beings, and some low-born spirits—this, Sāriputta, is called spontaneous generation. |
Imā kho, sāriputta, catasso yoniyo. |
These, Sāriputta, are the four kinds of generation. |
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: |
Sāriputta, whoever would speak thus of me, knowing and seeing thus: |
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. |
'There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama; the recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised'—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, will be deposited in hell as if carried there. |
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. |
Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might realize arahantship in this very life; it is like that, Sāriputta, when I say: |
Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. |
Without abandoning that speech, without abandoning that thought, without relinquishing that view, he will be deposited in hell as if carried there. |
Pañca kho imā, sāriputta, gatiyo. |
These, Sāriputta, are the five destinations. |
Katamā pañca? |
What are the five? |
Nirayo, tiracchānayoni, pettivisayo, manussā, devā. |
Hell, the animal womb, the realm of hungry ghosts, human beings, devas. |
Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ; |
I understand hell, Sāriputta, and the path leading to hell, and the practice leading to hell; |
yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. |
and I understand how one who practices thus, with the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a lower realm, hell. |
Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ; |
I understand the animal womb, Sāriputta, and the path leading to the animal womb, and the practice leading to the animal womb; |
yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati tañca pajānāmi. |
and I understand how one who practices thus, with the breaking up of the body, after death, reappears in the animal womb. |
Pettivisayañcāhaṁ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṁ, pettivisayagāminiñca paṭipadaṁ; |
I understand the realm of hungry ghosts, Sāriputta, and the path leading to the realm of hungry ghosts, and the practice leading to the realm of hungry ghosts; |
yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati tañca pajānāmi. |
and I understand how one who practices thus, with the breaking up of the body, after death, reappears in the realm of hungry ghosts. |
Manusse cāhaṁ, sāriputta, pajānāmi, manussalokagāmiñca maggaṁ, manussalokagāminiñca paṭipadaṁ; |
I understand human beings, Sāriputta, and the path leading to the human world, and the practice leading to the human world; |
yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā manussesu upapajjati tañca pajānāmi. |
and I understand how one who practices thus, with the breaking up of the body, after death, reappears among human beings. |
Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ; |
I understand devas, Sāriputta, and the path leading to the deva world, and the practice leading to the deva world; |
yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tañca pajānāmi. |
and I understand how one who practices thus, with the breaking up of the body, after death, reappears in a good destination, a heavenly world. |
Nibbānañcāhaṁ, sāriputta, pajānāmi, nibbānagāmiñca maggaṁ, nibbānagāminiñca paṭipadaṁ; |
I understand Nibbāna, Sāriputta, and the path leading to Nibbāna, and the practice leading to Nibbāna; |
yathā paṭipanno ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi. |
and I understand how one who practices thus, by the destruction of the taints, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, enters upon and abides in them in this very life. |
Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti. |
Here, Sāriputta, I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in a state of deprivation, a bad destination, a lower realm, hell.' |
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. |
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in a state of deprivation, a bad destination, a lower realm, hell, experiencing feelings that are exclusively painful, sharp, and severe. |
Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. |
Just as, Sāriputta, a pit of glowing coals, more than a man's height deep, full of glowing coals, without flame, without smoke. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṁ paṇidhāya. |
Then a man comes, overcome by heat, exhausted, tired, thirsty, and parched, approaching that very pit of coals by a single path. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
A keen-eyed man seeing him would say: |
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva aṅgārakāsuṁ āgamissatī’ti. |
'This good man has practiced in such a way, behaves in such a way, and has undertaken such a path, that he will come to this very pit of coals.' |
Tamenaṁ passeyya aparena samayena tassā aṅgārakāsuyā patitaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. |
At a later time he would see him fallen into that pit of coals, experiencing feelings that are exclusively painful, sharp, and severe. |
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti. |
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in a state of deprivation, a bad destination, a lower realm, hell.' |
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. |
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in a state of deprivation, a bad destination, a lower realm, hell, experiencing feelings that are exclusively painful, sharp, and severe. |
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti. |
But here, Sāriputta, I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in the animal womb.' |
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. |
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in the animal womb, experiencing feelings that are painful, sharp, and severe. |
Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. |
Just as, Sāriputta, a cesspit more than a man's height deep, full of excrement. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṁ paṇidhāya. |
Then a man comes, overcome by heat, exhausted, tired, thirsty, and parched, approaching that very cesspit by a single path. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
A keen-eyed man seeing him would say: |
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā imaṁyeva gūthakūpaṁ āgamissatī’ti. |
'This good man has practiced in such a way, behaves in such a way, and has undertaken such a path, that he will come to this very cesspit.' |
Tamenaṁ passeyya aparena samayena tasmiṁ gūthakūpe patitaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. |
At a later time he would see him fallen into that cesspit, experiencing feelings that are painful, sharp, and severe. |
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti. |
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in the animal womb.' |
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. |
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in the animal womb, experiencing feelings that are painful, sharp, and severe. |
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti. |
But here, Sāriputta, I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in the realm of hungry ghosts.' |
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ. |
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in the realm of hungry ghosts, experiencing feelings that are mostly painful. |
Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo. |
Just as, Sāriputta, a tree grown on uneven ground, with sparse leaves and branches, giving a patchy shade. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya. |
Then a man comes, overcome by heat, exhausted, tired, thirsty, and parched, approaching that very tree by a single path. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
A keen-eyed man seeing him would say: |
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva rukkhaṁ āgamissatī’ti. |
'This good man has practiced in such a way, behaves in such a way, and has undertaken such a path, that he will come to this very tree.' |
Tamenaṁ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā dukkhabahulā vedanā vedayamānaṁ. |
At a later time he would see him seated or lying in the shade of that tree, experiencing feelings that are mostly painful. |
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti. |
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in the realm of hungry ghosts.' |
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ. |
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in the realm of hungry ghosts, experiencing feelings that are mostly painful. |
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti. |
But here, Sāriputta, I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear among human beings.' |
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ. |
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared among human beings, experiencing feelings that are mostly pleasant. |
Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo. |
Just as, Sāriputta, a tree grown on even ground, with thick leaves and branches, giving dense shade. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya. |
Then a man comes, overcome by heat, exhausted, tired, thirsty, and parched, approaching that very tree by a single path. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
A keen-eyed man seeing him would say: |
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imameva rukkhaṁ āgamissatī’ti. |
'This good man has practiced in such a way, behaves in such a way, and has undertaken such a path, that he will come to this very tree.' |
Tamenaṁ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā sukhabahulā vedanā vedayamānaṁ. |
At a later time he would see him seated or lying in the shade of that tree, experiencing feelings that are mostly pleasant. |
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti. |
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear among human beings.' |
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ. |
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared among human beings, experiencing feelings that are mostly pleasant. |
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
But here, Sāriputta, I understand a certain individual's mind with my own mind thus: |
‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatī’ti. |
'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in a good destination, a heavenly world.' |
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ. |
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in a good destination, a heavenly world, experiencing feelings that are exclusively pleasant. |
Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. |
Just as, Sāriputta, a palace, and in it a storied mansion, plastered and whitewashed, windless, with bolts secured, with closed windows. |
Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. |
And in it there would be a couch spread with rugs, with a thick counterpane, with a spotless white fleece, with a superb deer hide for a cover, with a canopy above and red cushions at both ends. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṁ paṇidhāya. |
Then a man comes, overcome by heat, exhausted, tired, thirsty, and parched, approaching that very palace by a single path. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
A keen-eyed man seeing him would say: |
‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pāsādaṁ āgamissatī’ti. |
'This good man has practiced in such a way, behaves in such a way, and has undertaken such a path, that he will come to this very palace.' |
Tamenaṁ passeyya aparena samayena tasmiṁ pāsāde tasmiṁ kūṭāgāre tasmiṁ pallaṅke nisinnaṁ vā nipannaṁ vā ekantasukhā vedanā vedayamānaṁ. |
At a later time he would see him seated or lying on that couch in that mansion in that palace, experiencing feelings that are exclusively pleasant. |
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatīti. |
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that with the breaking up of the body, after death, he will reappear in a good destination, a heavenly world.' |
Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ. |
Then at a later time, with the divine eye, purified and surpassing that of humans, I see him, with the breaking up of the body, after death, reappeared in a good destination, a heavenly world, experiencing feelings that are exclusively pleasant. |
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatīti. |
But here, Sāriputta, I understand a certain individual's mind with my own mind thus: 'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that by the destruction of the taints, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, he will enter upon and abide in them in this very life.' |
Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ. |
Then at a later time, I see him, by the destruction of the taints, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, entered upon and abiding in them in this very life, experiencing feelings that are exclusively pleasant. |
Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. |
Just as, Sāriputta, a pond with clear, cool, clean water, with good fords, delightful. |
Avidūre cassā tibbo vanasaṇḍo. |
Not far from it there would be a thick woodland grove. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṁ paṇidhāya. |
Then a man comes, overcome by heat, exhausted, tired, thirsty, and parched, approaching that very pond by a single path. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
A keen-eyed man seeing him would say: |
‘tathā bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pokkharaṇiṁ āgamissatī’ti. |
'This good man has practiced in such a way, behaves in such a way, and has undertaken such a path, that he will come to this very pond.' |
Tamenaṁ passeyya aparena samayena taṁ pokkharaṇiṁ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā, ekantasukhā vedanā vedayamānaṁ. |
At a later time he would see him having plunged into that pond, bathed, and drunk, having dispelled all his distress, fatigue, and fever, having come out, seated or lying in that woodland grove, experiencing feelings that are exclusively pleasant. |
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
Even so, Sāriputta, here I understand a certain individual's mind with my own mind thus: |
‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti. |
'This person has practiced in such a way, behaves in such a way, and has undertaken such a path, that by the destruction of the taints, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, he will enter upon and abide in them in this very life.' |
Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ. |
Then at a later time, I see him, by the destruction of the taints, having realized by his own direct knowledge that liberation of mind and liberation by wisdom that are taintless, entered upon and abiding in them in this very life, experiencing feelings that are exclusively pleasant. |
Imā kho, sāriputta, pañca gatiyo. |
These, Sāriputta, are the five destinations. |
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: |
Sāriputta, whoever would speak thus of me, knowing and seeing thus: |
‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso; |
'There is no superhuman Dhamma, no distinction in knowledge and vision truly noble, belonging to the recluse Gotama; |
takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. |
the recluse Gotama teaches a Dhamma reasoned out, following his own line of inquiry, self-devised'—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, will be deposited in hell as if carried there. |
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya; |
Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might realize arahantship in this very life; |
evaṁ sampadamidaṁ, sāriputta, vadāmi taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. |
it is like that, Sāriputta, when I say: without abandoning that speech, without abandoning that thought, without relinquishing that view, he will be deposited in hell as if carried there. |
Abhijānāmi kho panāhaṁ, sāriputta, caturaṅgasamannāgataṁ brahmacariyaṁ caritā—tapassī sudaṁ homi paramatapassī, lūkho sudaṁ homi paramalūkho, jegucchī sudaṁ homi paramajegucchī, pavivitto sudaṁ homi paramapavivitto. |
I recollect, Sāriputta, having lived the spiritual life endowed with four factors—I was an ascetic, an extreme ascetic; I was austere, extremely austere; I was repulsive, extremely repulsive; I was secluded, extremely secluded. |
Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; |
On that occasion, Sāriputta, this was my asceticism: I went naked, had no fixed abode, licked my hands clean, did not come when called "Come, venerable sir!", did not stop when called "Stop, venerable sir!"; |
nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi. |
I did not accept food brought specially, nor food prepared specially, nor an invitation to a meal; |
So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; |
I did not accept food from the mouth of a pot, nor from the mouth of a bowl; I did not accept from between two cross-sticks, nor between two pestles, nor from where two eating together were eating, nor from a pregnant woman, nor from a nursing woman, nor from a woman with a man by her side, nor where a dog was waiting, nor where flies were swarming; |
na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivāmi; |
I did not accept fish, nor meat, nor liquor, nor alcohol, nor fermented rice gruel; |
so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko …pe… sattāgāriko vā homi sattālopiko; |
I was one-housed and ate one mouthful, or two-housed and ate two mouthfuls... or seven-housed and ate seven mouthfuls; |
ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi …pe… sattahipi dattīhi yāpemi; |
I sustained myself on one alms-gathering, or on two alms-gatherings... or on seven alms-gatherings; |
ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe… sattāhikampi āhāraṁ āhāremi; |
I ate food once every day, or once every two days... or once every seven days; |
iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi. |
thus I dwelt dedicated to the practice of eating periodically, even once every half-month. |
So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī. |
I was a feeder on vegetables, or a feeder on millet, or a feeder on wild rice, or a feeder on common weeds, or a feeder on rice scourings, or a feeder on rice gruel, or a feeder on rice-bran, or a feeder on oil-cake, or a feeder on grass, or a feeder on cow-dung; I lived on forest roots and fruits, eating fallen fruits. |
So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṁsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; |
I wore coarse hempen cloths, or coarse mixed cloths, or rags from a charnel ground, or rag-robe clothes, or bark clothes, or antelope hide, or strips of antelope hide, or kusa-grass garments, or bark garments, or wood-shaving garments, or hair blankets, or animal hair blankets, or owl's wing feathers; |
kesamassulocakopi homi kesamassulocanānuyogamanuyutto; |
I was one who plucked out hair and beard, dedicated to the practice of plucking out hair and beard; |
ubbhaṭṭhakopi homi āsanapaṭikkhitto; |
I was an ascetic who stood upright, rejecting a seat; |
ukkuṭikopi homi ukkuṭikappadhānamanuyutto; |
I was an ascetic who squatted, dedicated to the practice of squatting; |
kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṁ kappemi; |
I was an ascetic who slept on a bed of thorns, making a bed on thorns; |
sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi—iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi. |
I was an ascetic who practiced bathing in water thrice daily, in the evening, morning, and at noon—thus I dwelt dedicated to the practice of tormenting and burning the body in various ways. |
Idaṁsu me, sāriputta, tapassitāya hoti. |
This, Sāriputta, was my asceticism. |
Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti—nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. |
On that occasion, Sāriputta, this was my austerity: much dirt and grime had accumulated on my body for many years, forming a crust. |
Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. |
Just as, Sāriputta, a tinduka tree stump, accumulated with dirt and grime for many years, has a crust; |
Tassa mayhaṁ, sāriputta, na evaṁ hoti: |
even so, Sāriputta, much dirt and grime had accumulated on my body for many years, forming a crust. |
‘aho vatāhaṁ imaṁ rajojallaṁ pāṇinā parimajjeyyaṁ, aññe vā pana me imaṁ rajojallaṁ pāṇinā parimajjeyyun’ti. |
Then, Sāriputta, it did not occur to me: |
Evampi me, sāriputta, na hoti. |
'Oh, how I wish I would wipe off this dirt and grime with my hand, or others would wipe off this dirt and grime from me with their hands!' |
Idaṁsu me, sāriputta, lūkhasmiṁ hoti. |
Even so, Sāriputta, it did not occur to me. |
| This, Sāriputta, was my austerity. | |
Tatrāssu me idaṁ, sāriputta, jegucchismiṁ hoti—so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti: |
On that occasion, Sāriputta, this was my repulsiveness: I walked mindfully, Sāriputta, and I felt compassion even for a drop of water: |
‘māhaṁ khuddake pāṇe visamagate saṅghātaṁ āpādesin’ti. |
'May I not harm tiny creatures that are in an uneven place!' |
Idaṁsu me, sāriputta, jegucchismiṁ hoti. |
This, Sāriputta, was my repulsiveness. |
Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti—so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi. |
On that occasion, Sāriputta, this was my seclusion: I entered and dwelt in a certain forest thicket. |
Yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā, vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi. |
When I saw a cowherd or a shepherd or a grass-cutter or a wood-gatherer or a forest worker, I fled from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground. |
Taṁ kissa hetu? |
For what reason? |
Mā maṁ te addasaṁsu ahañca mā te addasanti. |
'May they not see me, and may I not see them.' |
Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatati; |
Just as, Sāriputta, a wild deer, on seeing humans, flees from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground; |
evameva kho ahaṁ, sāriputta, yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi. |
even so, Sāriputta, when I saw a cowherd or a shepherd or a grass-cutter or a wood-gatherer or a forest worker, I fled from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground. |
Taṁ kissa hetu? |
For what reason? |
Mā maṁ te addasaṁsu ahañca mā te addasanti. |
'May they not see me, and may I not see them.' |
Idaṁsu me, sāriputta, pavivittasmiṁ hoti. |
This, Sāriputta, was my seclusion. |
So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi. |
I went, Sāriputta, to cattle pens where cows had been unmilked and cowherds had gone away, and there, on all fours, I ate the fresh cow-dung of the young suckling calves. |
Yāvakīvañca me, sāriputta, sakaṁ muttakarīsaṁ apariyādinnaṁ hoti, sakaṁyeva sudaṁ muttakarīsaṁ āhāremi. |
And as long as, Sāriputta, my own urine and excrement were not exhausted, I ate my own urine and excrement. |
Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti. |
This, Sāriputta, was my coarse food. |
So kho ahaṁ, sāriputta, aññataraṁ bhiṁsanakaṁ vanasaṇḍaṁ ajjhogāhetvā viharāmi. |
I entered and dwelt, Sāriputta, in a certain dreadful woodland thicket. |
Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti. |
On that occasion, Sāriputta, that dreadful woodland thicket was so dreadful that whoever, not being free from passion, would enter that woodland thicket, mostly his hair would stand on end. |
So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe; |
I, Sāriputta, spent cold winter nights in the open air, and during the day in the woodland thicket; |
gimhānaṁ pacchime māse divā abbhokāse viharāmi, rattiṁ vanasaṇḍe. |
in the last month of the hot season, I spent the day in the open air, and the night in the woodland thicket. |
Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā: |
Furthermore, Sāriputta, this wonderful verse, unheard before, occurred to me: |
‘Sotatto sosinno ceva, |
'Burnt and dried out, |
eko bhiṁsanake vane; |
alone in the dreadful forest; |
Naggo na caggimāsīno, |
Naked, not sitting by a fire, |
esanāpasuto munī’ti. |
a sage diligent in seeking.' |
So kho ahaṁ, sāriputta, susāne seyyaṁ kappemi chavaṭṭhikāni upadhāya. |
I made my bed, Sāriputta, in a charnel ground, making a pillow of bones. |
Apissu maṁ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṁsukenapi okiranti, kaṇṇasotesupi salākaṁ pavesenti. |
Furthermore, Sāriputta, village boys would come and spit on me, urinate on me, cover me with dust, and insert splinters into my ears. |
Na kho panāhaṁ, sāriputta, abhijānāmi tesu pāpakaṁ cittaṁ uppādetā. |
However, Sāriputta, I do not recollect having aroused an evil mind towards them. |
Idaṁsu me, sāriputta, upekkhāvihārasmiṁ hoti. |
This, Sāriputta, was my dwelling in equanimity. |
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Sāriputta, some recluses and brahmins who hold such a doctrine, such a view: |
‘āhārena suddhī’ti. |
'Purity is by means of food.' |
Te evamāhaṁsu: |
They say: |
‘kolehi yāpemā’ti. |
'We sustain ourselves on kola fruit.' |
Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti—anekavihitampi kolavikatiṁ paribhuñjanti. |
They eat kola fruit, eat kola fruit powder, drink kola fruit water—they partake of various kinds of kola fruit products. |
Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā. |
I recollect, Sāriputta, having eaten just one kola fruit as food. |
Siyā kho pana te, sāriputta, evamassa: |
Perhaps, Sāriputta, it might occur to you: |
‘mahā nūna tena samayena kolo ahosī’ti. |
'Surely at that time the kola fruit was large.' |
Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. |
But, Sāriputta, you should not see it thus. |
Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. |
At that time too the kola fruit was just as it is now. |
Tassa mayhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti. |
Because I ate just one kola fruit as food, Sāriputta, my body reached an extreme degree of emaciation. |
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; |
Just as, for example, the joints of an *asitaka* creeper or a *kālapa* creeper; |
evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. |
even so, my limbs became from that meager diet. |
Seyyathāpi nāma oṭṭhapadaṁ; |
Just as, for example, a camel's foot; |
evamevassu me ānisadaṁ hoti tāyevappāhāratāya. |
even so, my backside became from that meager diet. |
Seyyathāpi nāma vaṭṭanāvaḷī; |
Just as, for example, a string of beads; |
evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. |
even so, my backbone became convex and concave from that meager diet. |
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; |
Just as, for example, the rafters of a dilapidated house are dilapidated and broken; |
evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. |
even so, my ribs became dilapidated and broken from that meager diet. |
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; |
Just as, for example, the water-stars in a deep well sink deep and appear sunken; |
evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. |
even so, my eyeballs sank deep and appeared sunken in their sockets from that meager diet. |
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; |
Just as, for example, a bitter gourd, freshly cut, is shrivelled and withered by wind and sun; |
evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. |
even so, the skin of my head became shrivelled and withered from that meager diet. |
So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. |
When I, Sāriputta, touched my belly-skin, I grasped my backbone itself; when I touched my backbone, I grasped my belly-skin itself, so much, Sāriputta, had my belly-skin clung to my backbone from that meager diet. |
So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. |
When I, Sāriputta, wished to pass excrement or urine, I fell right there, head down, from that meager diet. |
So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. |
When I, Sāriputta, revived that body, I stroked my limbs with my hand. |
Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya. |
As I stroked my limbs with my hand, Sāriputta, the roots of my hair fell off my body, corrupted, from that meager diet. |
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Sāriputta, some recluses and brahmins who hold such a doctrine, such a view: |
‘āhārena suddhī’ti. |
'Purity is by means of food.' |
Te evamāhaṁsu: |
They say: |
‘muggehi yāpema …pe… tilehi yāpema …pe… taṇḍulehi yāpemā’ti. |
'We sustain ourselves on mung beans... on sesame seeds... on husked rice.' |
Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti—anekavihitampi taṇḍulavikatiṁ paribhuñjanti. |
They eat husked rice, eat husked rice powder, drink husked rice water—they partake of various kinds of husked rice products. |
Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhāritā. |
I recollect, Sāriputta, having eaten just one husked rice grain as food. |
Siyā kho pana te, sāriputta, evamassa: |
Perhaps, Sāriputta, it might occur to you: |
‘mahā nūna tena samayena taṇḍulo ahosī’ti. |
'Surely at that time the husked rice grain was large.' |
Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. |
But, Sāriputta, you should not see it thus. |
Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi. |
At that time too the husked rice grain was just as it is now. |
Tassa mayhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti. |
Because I ate just one husked rice grain as food, Sāriputta, my body reached an extreme degree of emaciation. |
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; |
Just as, for example, the joints of an *asitaka* creeper or a *kālapa* creeper; |
evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. |
even so, my limbs became from that meager diet. |
Seyyathāpi nāma oṭṭhapadaṁ; |
Just as, for example, a camel's foot; |
evamevassu me ānisadaṁ hoti tāyevappāhāratāya. |
even so, my backside became from that meager diet. |
Seyyathāpi nāma vaṭṭanāvaḷī; |
Just as, for example, a string of beads; |
evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. |
even so, my backbone became convex and concave from that meager diet. |
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; |
Just as, for example, the rafters of a dilapidated house are dilapidated and broken; |
evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. |
even so, my ribs became dilapidated and broken from that meager diet. |
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; |
Just as, for example, the water-stars in a deep well sink deep and appear sunken; |
evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. |
even so, my eyeballs sank deep and appeared sunken in their sockets from that meager diet. |
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; |
Just as, for, example, a bitter gourd, freshly cut, is shrivelled and withered by wind and sun; |
evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. |
even so, the skin of my head became shrivelled and withered from that meager diet. |
So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. |
When I, Sāriputta, touched my belly-skin, I grasped my backbone itself; when I touched my backbone, I grasped my belly-skin itself. |
Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. |
So much, Sāriputta, had my belly-skin clung to my backbone from that meager diet. |
So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. |
When I, Sāriputta, wished to pass excrement or urine, I fell right there, head down, from that meager diet. |
So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. |
When I, Sāriputta, revived that body, I stroked my limbs with my hand. |
Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya. |
As I stroked my limbs with my hand, Sāriputta, the roots of my hair fell off my body, corrupted, from that meager diet. |
Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ. |
Yet by that posture, Sāriputta, by that practice, by that severe asceticism, I did not attain any superhuman Dhamma, any distinction in knowledge and vision truly noble. |
Taṁ kissa hetu? |
For what reason? |
Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya. |
Because I had not attained that noble wisdom, that noble wisdom which is salvific, which leads one who practices it to the complete cessation of suffering. |
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Sāriputta, some recluses and brahmins who hold such a doctrine, such a view: |
‘saṁsārena suddhī’ti. |
'Purity is by means of transmigration.' |
Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. |
But, Sāriputta, that transmigration is not an easy thing which I have not experienced before for this long time, except among the Suddhāvāsa devas. |
Suddhāvāse cāhaṁ, sāriputta, deve saṁsareyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ. |
And if, Sāriputta, I were to transmigrate among the Suddhāvāsa devas, I would not return to this world again. |
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Sāriputta, some recluses and brahmins who hold such a doctrine, such a view: |
‘upapattiyā suddhī’ti. |
'Purity is by means of rebirth.' |
Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. |
But, Sāriputta, that rebirth is not an easy thing which I have not experienced before for this long time, except among the Suddhāvāsa devas. |
Suddhāvāse cāhaṁ, sāriputta, deve upapajjeyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ. |
And if, Sāriputta, I were to be reborn among the Suddhāvāsa devas, I would not return to this world again. |
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Sāriputta, some recluses and brahmins who hold such a doctrine, such a view: |
‘āvāsena suddhī’ti. |
'Purity is by means of habitation.' |
Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. |
But, Sāriputta, that habitation is not an easy thing which I have not experienced before for this long time, except among the Suddhāvāsa devas. |
Suddhāvāse cāhaṁ, sāriputta, deve āvaseyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ. |
And if, Sāriputta, I were to dwell among the Suddhāvāsa devas, I would not return to this world again. |
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Sāriputta, some recluses and brahmins who hold such a doctrine, such a view: |
‘yaññena suddhī’ti. |
'Purity is by means of sacrifice.' |
Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. |
But, Sāriputta, that sacrifice is not an easy thing which I have not performed before for this long time, and that too by a king who was a khattiya, anointed, or by a brahmin of great wealth. |
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Sāriputta, some recluses and brahmins who hold such a doctrine, such a view: |
‘aggiparicariyāya suddhī’ti. |
'Purity is by means of fire-worship.' |
Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. |
But, Sāriputta, that fire-worship is not an easy thing which I have not practiced before for this long time, and that too by a king who was a khattiya, anointed, or by a brahmin of great wealth. |
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Sāriputta, some recluses and brahmins who hold such a doctrine, such a view: |
‘yāvadevāyaṁ bhavaṁ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. |
'As long as this good man is young, youthful, with jet-black hair, endowed with the blessing of youth, in the prime of life, so long is he endowed with supreme mastery of wisdom. |
Yato ca kho ayaṁ bhavaṁ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. |
But when this good man is old, aged, decrepit, having reached the end of his life, eighty or ninety or a hundred years old by birth, then he declines from that mastery of wisdom.' |
Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. |
But, Sāriputta, you should not see it thus. |
Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. |
I, Sāriputta, am now old, aged, decrepit, having reached the end of my life; my age is eighty. |
Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. |
Here, Sāriputta, I might have four disciples who are a hundred years old, living for a hundred years, endowed with supreme mindfulness, supreme swiftness, supreme perseverance, and supreme mastery of wisdom. |
Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya, evaṁ adhimattasatimanto evaṁ adhimattagatimanto evaṁ adhimattadhitimanto evaṁ paramena paññāveyyattiyena samannāgatā. |
Just as, Sāriputta, a strong archer, well-trained, practiced, and skillful, could easily shoot through a palm-tree's shadow with a light arrow; so exceedingly mindful, so exceedingly swift, so exceedingly persevering, so exceedingly endowed with supreme mastery of wisdom. |
Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ. |
They would ask me questions concerning the four foundations of mindfulness, picking up one thing after another, and being asked, I would answer them, and having answered, they would retain my answers, and they would not question me again for a second time. |
Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ. |
Apart from eating, drinking, consuming, and tasting; apart from defecating and urinating; apart from dispelling sleepiness and weariness, the Tathāgata's teaching of the Dhamma would not be exhausted, Sāriputta; the Tathāgata's explanation of the words of the Dhamma would not be exhausted; the Tathāgata's readiness to answer questions would not be exhausted. |
Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ. |
Then those four disciples of mine, a hundred years old, living for a hundred years, would pass away after a hundred years. |
Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ. |
Even if you were to carry me, Sāriputta, there is no change in the Tathāgata's mastery of wisdom. |
Yaṁ kho taṁ, sāriputta, sammā vadamāno vadeyya: |
What, Sāriputta, one speaking rightly would say: |
‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti. |
'An undeluded being has arisen in the world for the welfare of many, for the happiness of many, out of compassion for the world, for the good, welfare, and happiness of devas and human beings'—that one speaking rightly would say it of me: 'An undeluded being has arisen in the world for the welfare of many, for the happiness of many, out of compassion for the world, for the good, welfare, and happiness of devas and human beings.'" |
Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. |
Now on that occasion the Venerable Nāgasamāla was standing behind the Blessed One, fanning the Blessed One. |
Atha kho āyasmā nāgasamālo bhagavantaṁ etadavoca: |
Then the Venerable Nāgasamāla said to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante. |
"It is wonderful, Bhante! It is amazing, Bhante! |
Api hi me, bhante, imaṁ dhammapariyāyaṁ sutvā lomāni haṭṭhāni. |
Indeed, Bhante, having heard this exposition of the Dhamma, my hair stood on end. |
Konāmo ayaṁ, bhante, dhammapariyāyo”ti? |
What, Bhante, is the name of this exposition of the Dhamma?" |
“Tasmātiha tvaṁ, nāgasamāla, imaṁ dhammapariyāyaṁ lomahaṁsanapariyāyotveva naṁ dhārehī”ti. |
Therefore, Nāgasamāla, you should remember this exposition of the Dhamma as the 'Exposition that Makes the Hair Stand on End.' |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti. |
The Venerable Nāgasamāla was satisfied and rejoiced in the Blessed One's words. |
Mahāsīhanādasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Great Lion's Roar Sutta, the second, is concluded. |
mn13 |
MN 13 |
Majjhima Nikāya 13 |
The Middle Length Discourses 13 |
Mahādukkhakkhandhasutta |
The Greater Discourse on the Mass of Suffering |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. |
Then, in the morning, a number of bhikkhus dressed, and taking their bowls and robes, entered Sāvatthī for alms. |
Atha kho tesaṁ bhikkhūnaṁ etadahosi: |
Then it occurred to those bhikkhus: |
“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti. |
“It is still too early to walk for alms in Sāvatthī. Suppose we went to the park of the wanderers of other sects.” |
Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; |
So those bhikkhus went to the park of the wanderers of other sects. |
upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu; |
They exchanged greetings with those wanderers, |
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. |
and when they had concluded their greetings and cordial talk, they sat down to one side. |
Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ: |
When those bhikkhus were sitting to one side, the wanderers of other sects said to them: |
“samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema; |
“Friends, the ascetic Gotama teaches the full understanding of sensual pleasures, and we too teach the full understanding of sensual pleasures. |
samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema; |
The ascetic Gotama teaches the full understanding of forms, and we too teach the full understanding of forms. |
samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema; |
The ascetic Gotama teaches the full understanding of feelings, and we too teach the full understanding of feelings. |
idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā—yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti? |
Herein, friends, what is the distinction, what is the variance, what is the difference between the ascetic Gotama and us, that is, in regard to the teaching of the Dhamma or the instruction?” |
Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu, nappaṭikkosiṁsu; |
Then those bhikkhus neither delighted in nor rejected the statement of those wanderers of other sects. |
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu: |
Without delighting in it, without rejecting it, they rose from their seats and departed, |
“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti. |
(thinking,) “We shall understand the meaning of this statement in the Blessed One’s presence.” |
Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; |
Then those bhikkhus, having walked for alms in Sāvatthī and returned from their almsround, after their meal went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Having approached the Blessed One, they paid homage to him and sat down to one side. |
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Sitting to one side, those bhikkhus said to the Blessed One: |
“idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisimha. |
“Venerable sir, in the morning we dressed, and taking our bowls and robes, entered Sāvatthī for alms. |
Tesaṁ no, bhante, amhākaṁ etadahosi: |
Then, venerable sir, it occurred to us: |
‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti. |
‘It is still too early to walk for alms in Sāvatthī. Suppose we went to the park of the wanderers of other sects.’ |
Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; |
Then, venerable sir, we went to the park of the wanderers of other sects. |
upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha; |
We exchanged greetings with those wanderers of other sects, |
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. |
and when we had concluded our greetings and cordial talk, we sat down to one side. |
Ekamantaṁ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṁ: |
When we were sitting to one side, venerable sir, those wanderers of other sects said to us: |
‘samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema. |
‘Friends, the ascetic Gotama teaches the full understanding of sensual pleasures, and we too teach the full understanding of sensual pleasures. |
Samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema. |
The ascetic Gotama teaches the full understanding of forms, and we too teach the full understanding of forms. |
Samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema. |
The ascetic Gotama teaches the full understanding of feelings, and we too teach the full understanding of feelings. |
Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti. |
Herein, friends, what is the distinction, what is the variance, what is the difference between the ascetic Gotama and us, that is, in regard to the teaching of the Dhamma or the instruction?’ |
Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha, nappaṭikkosimha; |
Then, venerable sir, we neither delighted in nor rejected the statement of those wanderers of other sects. |
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha: |
Without delighting in it, without rejecting it, we rose from our seats and departed, |
‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti. |
(thinking,) ‘We shall understand the meaning of this statement in the Blessed One’s presence.’” |
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: |
“Bhikkhus, when wanderers of other sects speak thus, they should be spoken to thus: |
‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? |
‘But, friends, what is the gratification in sensual pleasures, what is the danger, what is the escape? |
Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? |
What is the gratification in forms, what is the danger, what is the escape? |
Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? |
What is the gratification in feelings, what is the danger, what is the escape?’ |
Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. |
When questioned thus, bhikkhus, the wanderers of other sects will be unable to reply and, moreover, will be reduced to vexation. |
Taṁ kissa hetu? |
For what reason? |
Yathā taṁ, bhikkhave, avisayasmiṁ. |
Because, bhikkhus, it is not within their domain. |
Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā. |
Bhikkhus, I do not see anyone in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions, except the Tathāgata or a disciple of the Tathāgata or one who has heard it from them. |
Ko ca, bhikkhave, kāmānaṁ assādo? |
And what, bhikkhus, is the gratification in sensual pleasures? |
Pañcime, bhikkhave, kāmaguṇā. |
Bhikkhus, there are these five cords of sensual pleasure. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—ime kho, bhikkhave, pañca kāmaguṇā. |
Forms cognizable by the eye—agreeable, pleasing, charming, endearing, connected with sensual desire, enticing. Sounds cognizable by the ear… Odors cognizable by the nose… Flavors cognizable by the tongue… Tangibles cognizable by the body—agreeable, pleasing, charming, endearing, connected with sensual desire, enticing. These, bhikkhus, are the five cords of sensual pleasure. |
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo. |
Now, bhikkhus, the pleasure and joy that arise in dependence on these five cords of sensual pleasure—this is the gratification in sensual pleasures. |
Ko ca, bhikkhave, kāmānaṁ ādīnavo? |
And what, bhikkhus, is the danger in sensual pleasures? |
Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena—sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; |
Here, bhikkhus, a clansman earns his living by some craft—whether by accounting, or by calculation, or by reckoning, or by farming, or by trading, or by cattle-herding, or by archery, or as a king’s man, or by some other craft—he is confronted by cold, confronted by heat, afflicted by the touch of gadflies, mosquitoes, wind, sun, and reptiles, dying of hunger and thirst. |
ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. |
If, bhikkhus, while this clansman is thus striving, exerting himself, and making an effort, those riches are not produced, |
So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati: |
he grieves, is afflicted, laments, beats his breast, and weeps, and falls into delusion: |
‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. |
‘My striving is in vain, my effort is fruitless!’ |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. |
If, bhikkhus, while this clansman is thus striving, exerting himself, and making an effort, those riches are produced, |
So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: |
he experiences pain and displeasure in connection with the guarding of those riches: |
‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti. |
‘How shall neither kings seize my riches, nor thieves steal them, nor fire burn them, nor water sweep them away, nor unloved heirs take them?’ |
Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti. |
While he is thus guarding and protecting them, kings seize his riches, or thieves steal them, or fire burns them, or water sweeps them away, or unloved heirs take them. |
So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati: |
And he grieves, is afflicted, laments, beats his breast, and weeps, and falls into delusion: |
‘yampi me ahosi tampi no natthī’ti. |
‘What I had, that I no longer have!’ |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. |
Again, bhikkhus, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, kings dispute with kings, khattiyas with khattiyas, brahmins with brahmins, householders with householders; mother disputes with son, son with mother, father with son, son with father; brother disputes with brother, brother with sister, sister with brother, friend with friend. |
Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. |
Having fallen into quarrels, brawls, and disputes, they attack one another with their fists, with clods, with sticks, with knives. |
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. |
There they incur death or deadly suffering. |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. |
Again, bhikkhus, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, having taken sword and shield, having girded on bow and quiver, they charge into battle massed on both sides, while arrows are flying, spears are hurled, and swords are flashing. |
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti. |
There they are wounded by arrows, wounded by spears, and their heads are cut off by swords. |
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. |
There they incur death or deadly suffering. |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. |
Again, bhikkhus, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, having taken sword and shield, having girded on bow and quiver, they charge slippery, newly-plastered ramparts, while arrows are flying, spears are hurled, and swords are flashing. |
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. |
There they are wounded by arrows, wounded by spears, doused with cow-dung, crushed by heavy weights, and their heads are cut off by swords. |
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. |
There they incur death or deadly suffering. |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. |
Again, bhikkhus, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, they break into houses, plunder, commit burglary, and engage in highway robbery; they commit adultery. |
Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; |
Then kings, having arrested such a one, inflict various kinds of tortures—they flog him with whips, beat him with canes, beat him with cudgels; |
hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; |
they cut off his hands, cut off his feet, cut off his hands and feet, cut off his ears, cut off his nose, cut off his ears and nose; |
bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti. |
they inflict the ‘gruel-pot’ punishment, the ‘shell-tonsure’ punishment, the ‘Rāhu’s mouth’ punishment, the ‘fire-garland’ punishment, the ‘flaming-hand’ punishment, the ‘reed-strip’ punishment, the ‘bark-dress’ punishment, the ‘antelope’ punishment, the ‘meat-hook’ punishment, the ‘coin-slice’ punishment, the ‘lye-wash’ punishment, the ‘pivot-bar’ punishment, the ‘straw-seat’ punishment; they sprinkle him with boiling oil, have him eaten by dogs, impale him alive on a stake, and cut off his head with a sword. |
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. |
There they incur death or deadly suffering. |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. |
Again, bhikkhus, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, they engage in bodily misconduct, verbal misconduct, mental misconduct. |
Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
Having engaged in bodily misconduct, verbal misconduct, and mental misconduct, with the breakup of the body, after death, they are reborn in a state of deprivation, in a bad destination, in perdition, in hell. |
Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, bhikkhus, is a danger in sensual pleasures relating to future lives, a mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ? |
And what, bhikkhus, is the escape from sensual pleasures? |
Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ. |
Bhikkhus, the removal of desire and lust, the abandoning of desire and lust for sensual pleasures—this is the escape from sensual pleasures. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā kāme parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—netaṁ ṭhānaṁ vijjati. |
Bhikkhus, whatever ascetics or brahmins do not thus understand as it actually is the gratification in sensual pleasures as gratification, the danger in them as danger, and the escape from them as escape—it is not possible that they themselves will fully understand sensual pleasures, or that they will instruct another so that by practicing accordingly he will fully understand sensual pleasures. That is not possible. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—ṭhānametaṁ vijjati. |
But, bhikkhus, whatever ascetics or brahmins thus understand as it actually is the gratification in sensual pleasures as gratification, the danger in them as danger, and the escape from them as escape—it is possible that they themselves will fully understand sensual pleasures, and that they will instruct another so that by practicing accordingly he will fully understand sensual pleasures. That is possible. |
Ko ca, bhikkhave, rūpānaṁ assādo? |
And what, bhikkhus, is the gratification in forms? |
Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṁ samaye subhā vaṇṇanibhāti? |
Suppose, bhikkhus, there were a khattiya maiden, or a brahmin maiden, or a householder’s maiden, fifteen or sixteen years of age, not too tall, not too short, not too thin, not too stout, not too dark, not too fair—is she not, bhikkhus, at that time at the height of her beauty and loveliness? |
‘Evaṁ, bhante’. |
‘Yes, venerable sir.’ |
Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpānaṁ assādo. |
Bhikkhus, the pleasure and joy that arise in dependence on that beauty and loveliness—this is the gratification in forms. |
Ko ca, bhikkhave, rūpānaṁ ādīnavo? |
And what, bhikkhus, is the danger in forms? |
Idha, bhikkhave, tameva bhaginiṁ passeyya aparena samayena āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā, jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantiṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ, vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattaṁ. |
Here, bhikkhus, one might see that same sister at a later time, eighty, ninety, or a hundred years old, aged, bent like a roof-rafter, crooked, leaning on a staff, trembling as she walks, ailing, her youth vanished, her teeth broken, her hair grey, her hair scanty, bald, wrinkled, her limbs blotched. |
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? |
What do you think, bhikkhus? Has that former beauty and loveliness vanished and the danger become manifest? |
‘Evaṁ, bhante’. |
‘Yes, venerable sir.’ |
Ayampi, bhikkhave, rūpānaṁ ādīnavo. |
This too, bhikkhus, is a danger in forms. |
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ. |
Again, bhikkhus, one might see that same sister afflicted, suffering, gravely ill, lying fouled in her own urine and excrement, being lifted up by others, being laid down by others. |
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? |
What do you think, bhikkhus? Has that former beauty and loveliness vanished and the danger become manifest? |
‘Evaṁ, bhante’. |
‘Yes, venerable sir.’ |
Ayampi, bhikkhave, rūpānaṁ ādīnavo. |
This too, bhikkhus, is a danger in forms. |
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. |
Again, bhikkhus, one might see that same sister as a corpse cast away in a charnel ground—dead for one, two, or three days, bloated, livid, and oozing with matter. |
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? |
What do you think, bhikkhus? Has that former beauty and loveliness vanished and the danger become manifest? |
‘Evaṁ, bhante’. |
‘Yes, venerable sir.’ |
Ayampi, bhikkhave, rūpānaṁ ādīnavo. |
This too, bhikkhus, is a danger in forms. |
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—kākehi vā khajjamānaṁ, kulalehi vā khajjamānaṁ, gijjhehi vā khajjamānaṁ, kaṅkehi vā khajjamānaṁ, sunakhehi vā khajjamānaṁ, byagghehi vā khajjamānaṁ, dīpīhi vā khajjamānaṁ, siṅgālehi vā khajjamānaṁ, vividhehi vā pāṇakajātehi khajjamānaṁ. |
Again, bhikkhus, one might see that same sister as a corpse cast away in a charnel ground—being eaten by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, or various kinds of worms. |
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? |
What do you think, bhikkhus? Has that former beauty and loveliness vanished and the danger become manifest? |
‘Evaṁ, bhante’. |
‘Yes, venerable sir.’ |
Ayampi, bhikkhave, rūpānaṁ ādīnavo. |
This too, bhikkhus, is a danger in forms. |
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—aññena hatthaṭṭhikaṁ, aññena pādaṭṭhikaṁ, aññena gopphakaṭṭhikaṁ, aññena jaṅghaṭṭhikaṁ, aññena ūruṭṭhikaṁ, aññena kaṭiṭṭhikaṁ, aññena phāsukaṭṭhikaṁ, aññena piṭṭhiṭṭhikaṁ, aññena khandhaṭṭhikaṁ, aññena gīvaṭṭhikaṁ, aññena hanukaṭṭhikaṁ, aññena dantaṭṭhikaṁ, aññena sīsakaṭāhaṁ. |
Again, bhikkhus, one might see that same sister as a corpse cast away in a charnel ground—a skeleton with flesh and blood, held together by sinews; a fleshless skeleton smeared with blood, held together by sinews; a skeleton without flesh and blood, held together by sinews; bones disconnected and scattered in all directions—here a hand-bone, there a foot-bone, here an ankle-bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a backbone, here a shoulder-bone, there a neck-bone, here a jaw-bone, there a tooth, here a skull. |
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? |
What do you think, bhikkhus? Has that former beauty and loveliness vanished and the danger become manifest? |
‘Evaṁ, bhante’. |
‘Yes, venerable sir.’ |
Ayampi, bhikkhave, rūpānaṁ ādīnavo. |
This too, bhikkhus, is a danger in forms. |
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni. |
Again, bhikkhus, one might see that same sister as a corpse cast away in a charnel ground—bones white, the color of shells; bones heaped up, more than a year old; bones rotten and crumbled to dust. |
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? |
What do you think, bhikkhus? Has that former beauty and loveliness vanished and the danger become manifest? |
‘Evaṁ, bhante’. |
‘Yes, venerable sir.’ |
Ayampi, bhikkhave, rūpānaṁ ādīnavo. |
This too, bhikkhus, is a danger in forms. |
Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ? |
And what, bhikkhus, is the escape from forms? |
Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ. |
Bhikkhus, the removal of desire and lust, the abandoning of desire and lust for forms—this is the escape from forms. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā rūpe parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—netaṁ ṭhānaṁ vijjati. |
Bhikkhus, whatever ascetics or brahmins do not thus understand as it actually is the gratification in forms as gratification, the danger in them as danger, and the escape from them as escape—it is not possible that they themselves will fully understand forms, or that they will instruct another so that by practicing accordingly he will fully understand forms. That is not possible. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā rūpe parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—ṭhānametaṁ vijjati. |
But, bhikkhus, whatever ascetics or brahmins thus understand as it actually is the gratification in forms as gratification, the danger in them as danger, and the escape from them as escape—it is possible that they themselves will fully understand forms, and that they will instruct another so that by practicing accordingly he will fully understand forms. That is possible. |
Ko ca, bhikkhave, vedanānaṁ assādo? |
And what, bhikkhus, is the gratification in feelings? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and pleasure born of seclusion. |
Yasmiṁ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; |
At the time, bhikkhus, when a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and abides in the first jhāna… at that time he does not intend his own affliction, nor the affliction of others, nor the affliction of both; |
abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. |
at that time he feels a feeling that is free from affliction. |
Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi. |
The highest gratification in feelings, bhikkhus, I say, is freedom from affliction. |
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… yasmiṁ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: |
Again, bhikkhus, with the stilling of directed thought and evaluation, a bhikkhu enters upon and abides in the second jhāna, which has internal confidence and unification of mind, is without directed thought and evaluation, and has rapture and pleasure born of concentration …pe… At the time, bhikkhus, when a bhikkhu, with the fading away of rapture, abides in equanimity, mindful and clearly comprehending, and experiences pleasure with the body—that of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati …pe… yasmiṁ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; |
‘Equanimous, mindful, one abides happily’—he enters upon and abides in the third jhāna …pe… At the time, bhikkhus, when a bhikkhu, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity, at that time he does not intend his own affliction, nor the affliction of others, nor the affliction of both; |
abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. |
at that time he feels a feeling that is free from affliction. |
Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi. |
The highest gratification in feelings, bhikkhus, I say, is freedom from affliction. |
Ko ca, bhikkhave, vedanānaṁ ādīnavo? |
And what, bhikkhus, is the danger in feelings? |
Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo. |
Bhikkhus, that feelings are impermanent, suffering, subject to change—this is the danger in feelings. |
Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ? |
And what, bhikkhus, is the escape from feelings? |
Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ. |
Bhikkhus, the removal of desire and lust, the abandoning of desire and lust for feelings—this is the escape from feelings. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati. |
Bhikkhus, whatever ascetics or brahmins do not thus understand as it actually is the gratification in feelings as gratification, the danger in them as danger, and the escape from them as escape—it is not possible that they themselves will fully understand feelings, or that they will instruct another so that by practicing accordingly he will fully understand feelings. That is not possible. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—ṭhānametaṁ vijjatī”ti. |
But, bhikkhus, whatever ascetics or brahmins thus understand as it actually is the gratification in feelings as gratification, the danger in them as danger, and the escape from them as escape—it is possible that they themselves will fully understand feelings, and that they will instruct another so that by practicing accordingly he will fully understand feelings. That is possible.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
The bhikkhus were satisfied and delighted in the Blessed One’s words. |
Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Greater Discourse on the Mass of Suffering, the third. |
mn14 |
MN 14 |
Majjhima Nikāya 14 |
The Middle Length Discourses 14 |
Cūḷadukkhakkhandhasutta |
The Shorter Discourse on the Mass of Suffering |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. |
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; |
Then Mahānāma the Sakyan approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: |
Sitting to one side, Mahānāma the Sakyan said to the Blessed One: |
“dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi: |
“For a long time, venerable sir, I have understood the Dhamma taught by the Blessed One thus: |
‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. |
‘Greed is an defilement of the mind, hatred is an defilement of the mind, delusion is an defilement of the mind.’ |
Evañcāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: |
And yet, venerable sir, although I understand the Dhamma taught by the Blessed One thus: |
‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. |
‘Greed is an defilement of the mind, hatred is an defilement of the mind, delusion is an defilement of the mind.’ |
Atha ca pana me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti. |
Nevertheless, at times, states of greed occupy my mind and remain, states of hatred occupy my mind and remain, states of delusion occupy my mind and remain. |
Tassa mayhaṁ, bhante, evaṁ hoti: |
Then, venerable sir, it occurs to me: |
‘kosu nāma me dhammo ajjhattaṁ appahīno yena me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhantī’”ti. |
‘What state, indeed, remains unabandoned within me whereby at times states of greed occupy my mind and remain, states of hatred occupy my mind and remain, states of delusion occupy my mind and remain?’” |
“So eva kho te, mahānāma, dhammo ajjhattaṁ appahīno yena te ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti. |
“Indeed, Mahānāma, that very state remains unabandoned within you whereby at times states of greed occupy your mind and remain, states of hatred occupy your mind and remain, states of delusion occupy your mind and remain. |
So ca hi te, mahānāma, dhammo ajjhattaṁ pahīno abhavissa, na tvaṁ agāraṁ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. |
For if, Mahānāma, that state were abandoned within you, you would not be dwelling in a house, you would not be partaking of sensual pleasures. |
Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṁ appahīno tasmā tvaṁ agāraṁ ajjhāvasasi, kāme paribhuñjasi. |
Because, Mahānāma, that very state remains unabandoned within you, therefore you dwell in a house and partake of sensual pleasures. |
‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—iti cepi, mahānāma, ariyasāvakassa yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nādhigacchati, aññaṁ vā tato santataraṁ; |
‘Sensual pleasures give little gratification, much suffering, much tribulation, and the danger in them is greater’—even if, Mahānāma, this is well seen as it actually is with right wisdom by a noble-one's-disciple, yet if he does not attain rapture and pleasure apart from sensual pleasures, apart from unwholesome states, or something more peaceful than that, |
atha kho so neva tāva anāvaṭṭī kāmesu hoti. |
then he is not yet unresponsive to sensual pleasures. |
Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ; |
But when, Mahānāma, a noble-one's-disciple has well seen as it actually is with right wisdom that ‘sensual pleasures give little gratification, much suffering, much tribulation, and the danger in them is greater,’ and he attains rapture and pleasure apart from sensual pleasures, apart from unwholesome states, or something more peaceful than that, |
atha kho so anāvaṭṭī kāmesu hoti. |
then he is unresponsive to sensual pleasures. |
Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nājjhagamaṁ, aññaṁ vā tato santataraṁ; |
For me too, Mahānāma, before my Awakening, when I was still an unawakened Bodhisatta, though I had well seen as it actually is with right wisdom that ‘sensual pleasures give little gratification, much suffering, much tribulation, and the danger in them is greater,’ yet I did not attain rapture and pleasure apart from sensual pleasures, apart from unwholesome states, or something more peaceful than that; |
atha khvāhaṁ neva tāva anāvaṭṭī kāmesu paccaññāsiṁ. |
then I did not yet claim to be unresponsive to sensual pleasures. |
Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ ajjhagamaṁ, aññaṁ vā tato santataraṁ; |
But when, Mahānāma, I had well seen as it actually is with right wisdom that ‘sensual pleasures give little gratification, much suffering, much tribulation, and the danger in them is greater,’ and I attained rapture and pleasure apart from sensual pleasures, apart from unwholesome states, or something more peaceful than that, |
athāhaṁ anāvaṭṭī kāmesu paccaññāsiṁ. |
then I claimed to be unresponsive to sensual pleasures. |
Ko ca, mahānāma, kāmānaṁ assādo? |
And what, Mahānāma, is the gratification in sensual pleasures? |
Pañcime, mahānāma, kāmaguṇā. |
Mahānāma, there are these five cords of sensual pleasure. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; |
Forms cognizable by the eye—agreeable, pleasing, charming, endearing, connected with sensual desire, enticing; |
sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—ime kho, mahānāma, pañca kāmaguṇā. |
sounds cognizable by the ear… odors cognizable by the nose… flavors cognizable by the tongue… tangibles cognizable by the body—agreeable, pleasing, charming, endearing, connected with sensual desire, enticing. These, Mahānāma, are the five cords of sensual pleasure. |
Yaṁ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo. |
Now, Mahānāma, the pleasure and joy that arise in dependence on these five cords of sensual pleasure—this is the gratification in sensual pleasures. |
Ko ca, mahānāma, kāmānaṁ ādīnavo? |
And what, Mahānāma, is the danger in sensual pleasures? |
Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; |
Here, Mahānāma, a clansman earns his living by some craft—whether by accounting, or by calculation, or by reckoning, or by farming, or by trading, or by cattle-herding, or by archery, or as a king’s man, or by some other craft; he is confronted by cold, confronted by heat, afflicted by the touch of gadflies, mosquitoes, wind, sun, and reptiles, dying of hunger and thirst. |
ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. |
If, Mahānāma, while this clansman is thus striving, exerting himself, and making an effort, those riches are not produced, he grieves, is afflicted, laments, beats his breast, and weeps, and falls into delusion: ‘My striving is in vain, my effort is fruitless!’ |
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. |
If, Mahānāma, while this clansman is thus striving, exerting himself, and making an effort, those riches are produced. |
So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: |
He experiences pain and displeasure in connection with the guarding of those riches: |
‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā vā dāyādā hareyyun’ti. |
‘How shall neither kings seize my riches, nor thieves steal them, nor fire burn them, nor water sweep them away, nor unloved heirs take them?’ |
Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti. |
While he is thus guarding and protecting them, kings seize his riches, or thieves steal them, or fire burns them, or water sweeps them away, or unloved heirs take them. |
So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati: |
And he grieves, is afflicted, laments, beats his breast, and weeps, and falls into delusion: |
‘yampi me ahosi tampi no natthī’ti. |
‘What I had, that I no longer have!’ |
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. |
Again, Mahānāma, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, kings dispute with kings, khattiyas with khattiyas, brahmins with brahmins, householders with householders; mother disputes with son, son with mother, father with son, son with father; brother disputes with brother, brother with sister, sister with brother, friend with friend. |
Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. |
Having fallen into quarrels, brawls, and disputes, they attack one another with their fists, with clods, with sticks, with knives. |
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. |
There they incur death or deadly suffering. |
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. |
Again, Mahānāma, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, having taken sword and shield, having girded on bow and quiver, they charge into battle massed on both sides, while arrows are flying, spears are hurled, and swords are flashing. |
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti. |
There they are wounded by arrows, wounded by spears, and their heads are cut off by swords. |
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. |
There they incur death or deadly suffering. |
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. |
Again, Mahānāma, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, having taken sword and shield, having girded on bow and quiver, they charge slippery, newly-plastered ramparts, while arrows are flying, spears are hurled, and swords are flashing. |
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. |
There they are wounded by arrows, wounded by spears, doused with cow-dung, crushed by heavy weights, and their heads are cut off by swords. |
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. |
There they incur death or deadly suffering. |
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. |
Again, Mahānāma, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, they break into houses, plunder, commit burglary, and engage in highway robbery; they commit adultery. |
Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; |
Then kings, having arrested such a one, inflict various kinds of tortures—they flog him with whips, beat him with canes, beat him with cudgels; |
hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; |
they cut off his hands, cut off his feet, cut off his hands and feet, cut off his ears, cut off his nose, cut off his ears and nose; |
bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti. |
they inflict the ‘gruel-pot’ punishment, the ‘shell-tonsure’ punishment, the ‘Rāhu’s mouth’ punishment, the ‘fire-garland’ punishment, the ‘flaming-hand’ punishment, the ‘reed-strip’ punishment, the ‘bark-dress’ punishment, the ‘antelope’ punishment, the ‘meat-hook’ punishment, the ‘coin-slice’ punishment, the ‘lye-wash’ punishment, the ‘pivot-bar’ punishment, the ‘straw-seat’ punishment; they sprinkle him with boiling oil, have him eaten by dogs, impale him alive on a stake, and cut off his head with a sword. |
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. |
There they incur death or deadly suffering. |
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, Mahānāma, is a danger in sensual pleasures, a visible mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. |
Again, Mahānāma, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures, they engage in bodily misconduct, verbal misconduct, mental misconduct. |
Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā, apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
Having engaged in bodily misconduct, verbal misconduct, and mental misconduct, with the breakup of the body, after death, they are reborn in a state of deprivation, in a bad destination, in perdition, in hell. |
Ayampi, mahānāma, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, Mahānāma, is a danger in sensual pleasures relating to future lives, a mass of suffering, due to sensual pleasures, caused by sensual pleasures, originated by sensual pleasures, on account of sensual pleasures. |
Ekamidāhaṁ, mahānāma, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. |
On one occasion, Mahānāma, I was dwelling at Rājagaha on Mount Vulture Peak. |
Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṁ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. |
Now on that occasion, a number of Nigaṇṭhas on the Black Rock on the slope of Mount Isigili were practicing the austerity of standing erect, rejecting seats, and were experiencing painful, racking, sharp, severe feelings. |
Atha khvāhaṁ, mahānāma, sāyanhasamayaṁ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṁ; |
Then, Mahānāma, in the evening, having risen from seclusion, I went to the Black Rock on the slope of Mount Isigili, to those Nigaṇṭhas. |
upasaṅkamitvā te nigaṇṭhe etadavocaṁ: |
Having approached, I said to those Nigaṇṭhas: |
‘kiṁ nu tumhe, āvuso nigaṇṭhā, ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? |
‘Why, friends Nigaṇṭhas, are you practicing the austerity of standing erect, rejecting seats, and experiencing these painful, racking, sharp, severe feelings?’ |
Evaṁ vutte, mahānāma, te nigaṇṭhā maṁ etadavocuṁ: |
When this was said, Mahānāma, those Nigaṇṭhas said to me: |
‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: |
‘Friend, the Nigaṇṭha Nātaputta claims to be all-knowing, all-seeing, to possess unimpaired knowledge and vision, saying: |
“carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti. |
“Whether I am walking or standing, sleeping or awake, knowledge and vision are constantly and uninterruptedly present to me.” |
So evamāha: |
He speaks thus: |
“atthi kho vo, nigaṇṭhā, pubbe pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha; |
“Nigaṇṭhas, you have done evil kamma in the past; exhaust it by this severe, arduous practice. |
yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpassa kammassa akaraṇaṁ; |
That you are now restrained in body, speech, and mind will be the non-doing of evil kamma in the future. |
iti purāṇānaṁ kammānaṁ tapasā byantibhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerity, an end to former kammas; by non-doing of new kammas, no inflow in the future. |
āyatiṁ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. |
From no inflow in the future, destruction of kamma; from destruction of kamma, destruction of suffering; from destruction of suffering, destruction of feeling; from destruction of feeling, all suffering will be exhausted.” |
Tañca panamhākaṁ ruccati ceva khamati ca, tena camha attamanā’ti. |
And this we approve of and accept, and by it we are satisfied.’ |
Evaṁ vutte, ahaṁ, mahānāma, te nigaṇṭhe etadavocaṁ: |
When this was said, Mahānāma, I said to those Nigaṇṭhas: |
‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—ahuvamheva mayaṁ pubbe na nāhuvamhā’ti? |
‘But, friends Nigaṇṭhas, do you know that you existed in the past, and not that you did not exist?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhā’ti? |
‘But, friends Nigaṇṭhas, do you know that you did evil kamma in the past, and not that you did not do it?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti? |
‘But, friends Nigaṇṭhas, do you know that you did such and such evil kamma?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? |
‘But, friends Nigaṇṭhas, do you know that so much suffering has been exhausted, or that so much suffering has to be exhausted, or that when so much suffering has been exhausted, all suffering will have been exhausted?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti? |
‘But, friends Nigaṇṭhas, do you know the abandoning of unwholesome states in the present life and the undertaking of wholesome states?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—ahuvamheva mayaṁ pubbe na nāhuvamhāti, na jānātha—akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhāti, na jānātha—evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti. |
‘So it seems, friends Nigaṇṭhas, that you do not know that you existed in the past… you do not know that you did evil kamma in the past… you do not know that you did such and such evil kamma… you do not know that so much suffering has been exhausted, or that so much suffering has to be exhausted, or that when so much suffering has been exhausted, all suffering will have been exhausted. |
Na jānātha—diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ. |
You do not know the abandoning of unwholesome states in the present life and the undertaking of wholesome states. |
Evaṁ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? |
This being so, friends Nigaṇṭhas, those in the world who are cruel, bloody-handed, engaged in cruel deeds, when reborn among humans, go forth among the Nigaṇṭhas.’ |
‘Na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; |
‘Friend Gotama, happiness is not to be gained by happiness; happiness is to be gained by suffering. |
sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti. |
For if, friend Gotama, happiness were to be gained by happiness, King Seniya Bimbisāra of Magadha would gain happiness, for King Seniya Bimbisāra of Magadha abides in greater happiness than the venerable Gotama.’ |
‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā: |
‘Surely, the venerable Nigaṇṭhas have spoken rashly and without reflection: |
“na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; |
“Friend Gotama, happiness is not to be gained by happiness; happiness is to be gained by suffering. |
sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā”ti. |
For if, friend Gotama, happiness were to be gained by happiness, King Seniya Bimbisāra of Magadha would gain happiness, for King Seniya Bimbisāra of Magadha abides in greater happiness than the venerable Gotama.” |
Api ca ahameva tattha paṭipucchitabbo: |
Rather, it is I who should be asked: |
“ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? |
“Who, indeed, of the venerable ones abides in greater happiness, King Seniya Bimbisāra of Magadha or the venerable Gotama?”’ |
Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; |
‘Surely, friend Gotama, we have spoken rashly and without reflection when we said: “Friend Gotama, happiness is not to be gained by happiness; happiness is to be gained by suffering. |
sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti. |
For if, friend Gotama, happiness were to be gained by happiness, King Seniya Bimbisāra of Magadha would gain happiness, for King Seniya Bimbisāra of Magadha abides in greater happiness than the venerable Gotama.” |
Api ca tiṭṭhatetaṁ, idānipi mayaṁ āyasmantaṁ gotamaṁ pucchāma: |
But let that be. Now we ask the venerable Gotama: |
“ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? |
“Who, indeed, of the venerable ones abides in greater happiness, King Seniya Bimbisāra of Magadha or the venerable Gotama?”’ |
Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṁ byākareyyātha. |
‘In that case, friends Nigaṇṭhas, I will question you in return. As it pleases you, so you may answer. |
Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṁ, satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharitun’ti? |
What do you think, friends Nigaṇṭhas? Is King Seniya Bimbisāra of Magadha able, without moving his body, without uttering a word, to abide experiencing exclusively pleasure for seven days and nights?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṁ, cha rattindivāni …pe… pañca rattindivāni … cattāri rattindivāni … tīṇi rattindivāni … dve rattindivāni … ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharitun’ti? |
‘What do you think, friends Nigaṇṭhas? Is King Seniya Bimbisāra of Magadha able, without moving his body, without uttering a word, for six days and nights… for five days and nights… for four days and nights… for three days and nights… for two days and nights… for one day and night, to abide experiencing exclusively pleasure?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ. |
‘I, friends Nigaṇṭhas, am able, without moving his body, without uttering a word, to abide experiencing exclusively pleasure for one day and night. |
Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni … tīṇi rattindivāni … cattāri rattindivāni … pañca rattindivāni … cha rattindivāni … satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharituṁ. |
I, friends Nigaṇṭhas, am able, without moving his body, without uttering a word, for two days and nights… for three days and nights… for four days and nights… for five days and nights… for six days and nights… for seven days and nights, to abide experiencing exclusively pleasure. |
Taṁ kiṁ maññathāvuso nigaṇṭhā, evaṁ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṁ vā’ti? |
What do you think, friends Nigaṇṭhas? This being so, who abides in greater happiness, King Seniya Bimbisāra of Magadha or I?’ |
‘Evaṁ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’”ti. |
‘This being so, the venerable Gotama abides in greater happiness than King Seniya Bimbisāra of Magadha.’” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano mahānāmo sakko bhagavato bhāsitaṁ abhinandīti. |
Mahānāma the Sakyan was satisfied and delighted in the Blessed One’s words. |
Cūḷadukkhakkhandhasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Shorter Discourse on the Mass of Suffering, the fourth. |
mn15 |
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Majjhima Nikāya 15 |
MN 15 |
Anumānasutta |
The Discourse on Self-Estimation |
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. |
Thus have I heard. On one occasion the Venerable Mahāmoggallāna was dwelling among the Bhaggas in the Deer Park at Bhesakaḷāvana, on Susumāra Hill. |
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: |
There the Venerable Mahāmoggallāna addressed the bhikkhus thus: |
“āvuso bhikkhavo”ti. |
“Friends, bhikkhus!” |
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. |
“Friend!” those bhikkhus replied to the Venerable Mahāmoggallāna. |
Āyasmā mahāmoggallāno etadavoca: |
The Venerable Mahāmoggallāna said this: |
“Pavāreti cepi, āvuso, bhikkhu: |
“If, friends, a bhikkhu invites (criticism) thus: |
‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṁ, atha kho naṁ sabrahmacārī na ceva vattabbaṁ maññanti, na ca anusāsitabbaṁ maññanti, na ca tasmiṁ puggale vissāsaṁ āpajjitabbaṁ maññanti. |
‘Let the venerable ones speak to me; I am to be spoken to by the venerable ones,’ but he is difficult to admonish, possessed of qualities that make him difficult to admonish, impatient, and does not accept instruction properly, then his spiritual companions do not think he is to be spoken to, nor do they think he is to be instructed, nor do they think he is to be trusted in that individual. |
Katame cāvuso, dovacassakaraṇā dhammā? |
“And what, friends, are the qualities that make one difficult to admonish? |
Idhāvuso, bhikkhu pāpiccho hoti, pāpikānaṁ icchānaṁ vasaṁ gato. |
Here, friends, a bhikkhu is **evil in his wishes**, dominated by evil wishes. |
Yaṁpāvuso, bhikkhu pāpiccho hoti, pāpikānaṁ icchānaṁ vasaṁ gato—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **evil in his wishes**, dominated by evil wishes—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu attukkaṁsako hoti paravambhī. |
“Again, friends, a bhikkhu is **one who praises himself and disparages others**. |
Yaṁpāvuso, bhikkhu attukkaṁsako hoti paravambhī—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **one who praises himself and disparages others**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhābhibhūto. |
“Again, friends, a bhikkhu is **irascible and overcome by anger**. |
Yaṁpāvuso, bhikkhu kodhano hoti kodhābhibhūto—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **irascible and overcome by anger**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhahetu upanāhī. |
“Again, friends, a bhikkhu is **irascible and because of anger he harbors resentment**. |
Yaṁpāvuso, bhikkhu kodhano hoti kodhahetu upanāhī—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **irascible and because of anger he harbors resentment**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī. |
“Again, friends, a bhikkhu is **irascible and because of anger he expresses anger**. |
Yaṁpāvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **irascible and because of anger he expresses anger**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhasāmantā vācaṁ nicchāretā. |
“Again, friends, a bhikkhu is **irascible and because of anger he utters words on the verge of anger**. |
Yaṁpāvuso, bhikkhu kodhano hoti kodhasāmantā vācaṁ nicchāretā—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **irascible and because of anger he utters words on the verge of anger**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ paṭippharati. |
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **retaliates against the admonisher**. |
Yaṁpāvuso, bhikkhu codito codakena codakaṁ paṭippharati—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu, when admonished by one who admonishes him, **retaliates against the admonisher**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ apasādeti. |
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **belittles the admonisher**. |
Yaṁpāvuso, bhikkhu codito codakena codakaṁ apasādeti—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu, when admonished by one who admonishes him, **belittles the admonisher**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu codito codakena codakassa paccāropeti. |
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **returns accusation to the admonisher**. |
Yaṁpāvuso, bhikkhu codito codakena codakassa paccāropeti—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu, when admonished by one who admonishes him, **returns accusation to the admonisher**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu codito codakena aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti. |
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **answers beside the point, turns the conversation aside, and displays anger, ill will, and discontent**. |
Yaṁpāvuso, bhikkhu codito codakena aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu, when admonished by one who admonishes him, **answers beside the point, turns the conversation aside, and displays anger, ill will, and discontent**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu codito codakena apadāne na sampāyati. |
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **is not compliant on the point of fact**. |
Yaṁpāvuso, bhikkhu codito codakena apadāne na sampāyati—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu, when admonished by one who admonishes him, **is not compliant on the point of fact**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī. |
“Again, friends, a bhikkhu is **a disparager and a denigrator**. |
Yaṁpāvuso, bhikkhu makkhī hoti paḷāsī—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **a disparager and a denigrator**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu issukī hoti maccharī. |
“Again, friends, a bhikkhu is **envious and stingy**. |
Yaṁpāvuso, bhikkhu issukī hoti maccharī—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **envious and stingy**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu saṭho hoti māyāvī. |
“Again, friends, a bhikkhu is **deceitful and fraudulent**. |
Yaṁpāvuso, bhikkhu saṭho hoti māyāvī—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **deceitful and fraudulent**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu thaddho hoti atimānī. |
“Again, friends, a bhikkhu is **stubborn and conceited**. |
Yaṁpāvuso, bhikkhu thaddho hoti atimānī—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **stubborn and conceited**—this quality makes one difficult to admonish. |
Puna caparaṁ, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. |
“Again, friends, a bhikkhu is **one who clings to his own views, holds onto them tenaciously, and is hard to let go of them**. |
Yaṁpāvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī—ayampi dhammo dovacassakaraṇo. |
That, friends, a bhikkhu is **one who clings to his own views, holds onto them tenaciously, and is hard to let go of them**—this quality makes one difficult to admonish. |
Ime vuccantāvuso, dovacassakaraṇā dhammā. |
“These, friends, are called the qualities that make one difficult to admonish. |
No cepi, āvuso, bhikkhu pavāreti: |
“If, friends, a bhikkhu does not invite (criticism) thus: |
‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti suvaco, sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ, atha kho naṁ sabrahmacārī vattabbañceva maññanti, anusāsitabbañca maññanti, tasmiñca puggale vissāsaṁ āpajjitabbaṁ maññanti. |
‘Let the venerable ones speak to me; I am to be spoken to by the venerable ones,’ but he is easy to admonish, possessed of qualities that make him easy to admonish, patient, and accepts instruction properly, then his spiritual companions think he is to be spoken to, and they think he is to be instructed, and they think he is to be trusted in that individual. |
Katame cāvuso, sovacassakaraṇā dhammā? |
“And what, friends, are the qualities that make one easy to admonish? |
Idhāvuso, bhikkhu na pāpiccho hoti, na pāpikānaṁ icchānaṁ vasaṁ gato. |
Here, friends, a bhikkhu is **not evil in his wishes**, not dominated by evil wishes. |
Yaṁpāvuso, bhikkhu na pāpiccho hoti na pāpikānaṁ icchānaṁ vasaṁ gato—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not evil in his wishes**, not dominated by evil wishes—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu anattukkaṁsako hoti aparavambhī. |
“Again, friends, a bhikkhu is **not one who praises himself and does not disparage others**. |
Yaṁpāvuso, bhikkhu anattukkaṁsako hoti aparavambhī—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not one who praises himself and does not disparage others**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhābhibhūto. |
“Again, friends, a bhikkhu is **not irascible and not overcome by anger**. |
Yaṁpāvuso, bhikkhu na kodhano hoti na kodhābhibhūto—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not irascible and not overcome by anger**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī. |
“Again, friends, a bhikkhu is **not irascible and because of anger he does not harbor resentment**. |
Yaṁpāvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not irascible and because of anger he does not harbor resentment**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī. |
“Again, friends, a bhikkhu is **not irascible and because of anger he does not express anger**. |
Yaṁpāvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not irascible and because of anger he does not express anger**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṁ nicchāretā. |
“Again, friends, a bhikkhu is **not irascible and because of anger he does not utter words on the verge of anger**. |
Yaṁpāvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṁ nicchāretā—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not irascible and because of anger he does not utter words on the verge of anger**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ nappaṭippharati. |
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **does not retaliate against the admonisher**. |
Yaṁpāvuso, bhikkhu codito codakena codakaṁ nappaṭippharati—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu, when admonished by one who admonishes him, **does not retaliate against the admonisher**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ na apasādeti. |
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **does not belittle the admonisher**. |
Yaṁpāvuso, bhikkhu codito codakena codakaṁ na apasādeti—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu, when admonished by one who admonishes him, **does not belittle the admonisher**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu codito codakena codakassa na paccāropeti. |
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **does not return accusation to the admonisher**. |
Yaṁpāvuso, bhikkhu codito codakena codakassa na paccāropeti—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu, when admonished by one who admonishes him, **does not return accusation to the admonisher**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu codito codakena na aññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti. |
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **does not answer beside the point, does not turn the conversation aside, and does not display anger, ill will, and discontent**. |
Yaṁpāvuso, bhikkhu codito codakena na aññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu, when admonished by one who admonishes him, **does not answer beside the point, does not turn the conversation aside, and does not display anger, ill will, and discontent**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu codito codakena apadāne sampāyati. |
“Again, friends, a bhikkhu, when admonished by one who admonishes him, **is compliant on the point of fact**. |
Yaṁpāvuso, bhikkhu codito codakena apadāne sampāyati—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu, when admonished by one who admonishes him, **is compliant on the point of fact**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu amakkhī hoti apaḷāsī. |
“Again, friends, a bhikkhu is **not a disparager and not a denigrator**. |
Yaṁpāvuso, bhikkhu amakkhī hoti apaḷāsī—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not a disparager and not a denigrator**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu anissukī hoti amaccharī. |
“Again, friends, a bhikkhu is **not envious and not stingy**. |
Yaṁpāvuso, bhikkhu anissukī hoti amaccharī—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not envious and not stingy**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu asaṭho hoti amāyāvī. |
“Again, friends, a bhikkhu is **not deceitful and not fraudulent**. |
Yaṁpāvuso, bhikkhu asaṭho hoti amāyāvī—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not deceitful and not fraudulent**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu atthaddho hoti anatimānī. |
“Again, friends, a bhikkhu is **not stubborn and not conceited**. |
Yaṁpāvuso, bhikkhu atthaddho hoti anatimānī—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not stubborn and not conceited**—this quality makes one easy to admonish. |
Puna caparaṁ, āvuso, bhikkhu asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī. |
“Again, friends, a bhikkhu is **not one who clings to his own views, does not hold onto them tenaciously, and is easy to let go of them**. |
Yaṁpāvuso, bhikkhu asandiṭṭhiparāmāsī hoti, anādhānaggāhī suppaṭinissaggī—ayampi dhammo sovacassakaraṇo. |
That, friends, a bhikkhu is **not one who clings to his own views, does not hold onto them tenaciously, and is easy to let go of them**—this quality makes one easy to admonish. |
Ime vuccantāvuso, sovacassakaraṇā dhammā. |
“These, friends, are called the qualities that make one easy to admonish. |
Tatrāvuso, bhikkhunā attanāva attānaṁ evaṁ anuminitabbaṁ: |
“Here, friends, a bhikkhu should **estimate himself by himself** in this way: |
‘yo khvāyaṁ puggalo pāpiccho, pāpikānaṁ icchānaṁ vasaṁ gato, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who is **evil in his wishes**, **dominated by evil wishes**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho panassaṁ pāpiccho pāpikānaṁ icchānaṁ vasaṁ gato, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were **evil in my wishes**, **dominated by evil wishes**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘na pāpiccho bhavissāmi, na pāpikānaṁ icchānaṁ vasaṁ gato’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not evil in my wishes**, **not dominated by evil wishes**.’ |
‘Yo khvāyaṁ puggalo attukkaṁsako paravambhī, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who is **one who praises himself and disparages others**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho panassaṁ attukkaṁsako paravambhī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were **one who praises myself and disparaged others**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘anattukkaṁsako bhavissāmi aparavambhī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not one who praises himself and does not disparage others**.’ |
‘Yo khvāyaṁ puggalo kodhano kodhābhibhūto, ayaṁ me puggalo appiyo amanāpo. |
‘**That** person who is **irascible and overcome by anger**, this person is **disagreeable and unpleasant** to me. |
Ahañceva kho panassaṁ kodhano kodhābhibhūto, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
And if I were **irascible and overcome by anger**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhābhibhūto’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not irascible and not overcome by anger**.’ |
‘Yo khvāyaṁ puggalo kodhano kodhahetu upanāhī, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who is **irascible and because of anger he harbors resentment**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho panassaṁ kodhano kodhahetu upanāhī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were **irascible and because of anger I harbored resentment**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu upanāhī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not irascible and not harbor resentment because of anger**.’ |
‘Yo khvāyaṁ puggalo kodhano kodhahetu abhisaṅgī, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who is **irascible and because of anger he expresses anger**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho panassaṁ kodhano kodhahetu abhisaṅgī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were **irascible and because of anger I expressed anger**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu abhisaṅgī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not irascible and not express anger because of anger**.’ |
‘Yo khvāyaṁ puggalo kodhano kodhasāmantā vācaṁ nicchāretā, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who is **irascible and because of anger he utters words on the verge of anger**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho panassaṁ kodhano kodhasāmantā vācaṁ nicchāretā, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were **irascible and because of anger I uttered words on the verge of anger**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhasāmantā vācaṁ nicchāressāmī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not irascible and not utter words on the verge of anger because of anger**.’ |
‘Yo khvāyaṁ puggalo codito codakena codakaṁ paṭippharati, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who, when admonished by one who admonishes him, **retaliates against the admonisher**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho pana codito codakena codakaṁ paṭipphareyyaṁ, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were, when admonished by one who admonishes me, to **retaliate against the admonisher**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena codakaṁ nappaṭippharissāmī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘When admonished by one who admonishes me, I will **not retaliate against the admonisher**.’ |
‘Yo khvāyaṁ puggalo codito codakena codakaṁ apasādeti, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who, when admonished by one who admonishes him, **belittles the admonisher**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho pana codito codakena codakaṁ apasādeyyaṁ, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were, when admonished by one who admonishes me, to **belittle the admonisher**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena codakaṁ na apasādessāmī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘When admonished by one who admonishes me, I will **not belittle the admonisher**.’ |
‘Yo khvāyaṁ puggalo codito codakena codakassa paccāropeti, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who, when admonished by one who admonishes him, **returns accusation to the admonisher**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho pana codito codakena codakassa paccāropeyyaṁ, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were, when admonished by one who admonishes me, to **return accusation to the admonisher**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena codakassa na paccāropessāmī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘When admonished by one who admonishes me, I will **not return accusation to the admonisher**.’ |
‘Yo khvāyaṁ puggalo codito codakena aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who, when admonished by one who admonishes him, **answers beside the point, turns the conversation aside, and displays anger, ill will, and discontent**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho pana codito codakena aññenaññaṁ paṭicareyyaṁ, bahiddhā kathaṁ apanāmeyyaṁ, kopañca dosañca appaccayañca pātukareyyaṁ, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were, when admonished by one who admonishes me, to **answer beside the point, turn the conversation aside, and display anger, ill will, and discontent**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena na aññenaññaṁ paṭicarissāmi, na bahiddhā kathaṁ apanāmessāmi, na kopañca dosañca appaccayañca pātukarissāmī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘When admonished by one who admonishes me, I will **not answer beside the point, not turn the conversation aside, and not display anger, ill will, and discontent**.’ |
‘Yo khvāyaṁ puggalo codito codakena apadāne na sampāyati, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who, when admonished by one who admonishes him, **is not compliant on the point of fact**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho pana codito codakena apadāne na sampāyeyyaṁ, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were, when admonished by one who admonishes me, to **not be compliant on the point of fact**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena apadāne sampāyissāmī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘When admonished by one who admonishes me, I will **be compliant on the point of fact**.’ |
‘Yo khvāyaṁ puggalo makkhī paḷāsī, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who is **a disparager and a denigrator**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho panassaṁ makkhī paḷāsī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were **a disparager and a denigrator**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘amakkhī bhavissāmi apaḷāsī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not a disparager and not a denigrator**.’ |
‘Yo khvāyaṁ puggalo issukī maccharī, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who is **envious and stingy**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho panassaṁ issukī maccharī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were **envious and stingy**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘anissukī bhavissāmi amaccharī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not envious and not stingy**.’ |
‘Yo khvāyaṁ puggalo saṭho māyāvī, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who is **deceitful and fraudulent**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho panassaṁ saṭho māyāvī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were **deceitful and fraudulent**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘asaṭho bhavissāmi amāyāvī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not deceitful and not fraudulent**.’ |
‘Yo khvāyaṁ puggalo thaddho atimānī, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who is **stubborn and conceited**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho panassaṁ thaddho atimānī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were **stubborn and conceited**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘atthaddho bhavissāmi anatimānī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not stubborn and not conceited**.’ |
‘Yo khvāyaṁ puggalo sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ayaṁ me puggalo appiyo amanāpo; |
‘**That** person who is **one who clings to his own views, holds onto them tenaciously, and is hard to let go of them**, this person is **disagreeable and unpleasant** to me; |
ahañceva kho panassaṁ sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. |
and if I were **one who clung to my own views, held onto them tenaciously, and was hard to let go of them**, I would be **disagreeable and unpleasant** to others.’ |
Evaṁ jānantenāvuso, bhikkhunā ‘asandiṭṭhiparāmāsī bhavissāmi anādhānaggāhī suppaṭinissaggī’ti cittaṁ uppādetabbaṁ. |
Thus knowing, friends, a bhikkhu should arouse the thought: ‘I will be **not one who clings to his own views, does not hold onto them tenaciously, and is easy to let go of them**.’ |
Tatrāvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Here, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi pāpiccho, pāpikānaṁ icchānaṁ vasaṁ gato’ti? |
‘Am I **evil in my wishes, dominated by evil wishes**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘pāpiccho khomhi, pāpikānaṁ icchānaṁ vasaṁ gato’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘I am **evil in my wishes, dominated by evil wishes**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘na khomhi pāpiccho, na pāpikānaṁ icchānaṁ vasaṁ gato’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘I am **not evil in my wishes, not dominated by evil wishes**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi attukkaṁsako paravambhī’ti? |
‘Am I **one who praises himself and disparages others**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘attukkaṁsako khomhi paravambhī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘I am **one who praises myself and disparages others**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘anattukkaṁsako khomhi aparavambhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘I am **not one who praises myself and do not disparage others**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi kodhano kodhābhibhūto’ti? |
‘Am I **irascible and overcome by anger**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘kodhano khomhi kodhābhibhūto’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘I am **irascible and overcome by anger**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘na khomhi kodhano kodhābhibhūto’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘I am **not irascible and not overcome by anger**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi kodhano kodhahetu upanāhī’ti? |
‘Am I **irascible and because of anger I harbor resentment**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti ‘kodhano khomhi kodhahetu upanāhī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
If, friends, a bhikkhu, reflecting, knows thus: ‘I am **irascible and because of anger I harbor resentment**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti ‘na khomhi kodhano kodhahetu upanāhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
But if, friends, a bhikkhu, reflecting, knows thus: ‘I am **not irascible and not harbor resentment because of anger**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi kodhano kodhahetu abhisaṅgī’ti? |
‘Am I **irascible and because of anger I express anger**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘kodhano khomhi kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘I am **irascible and because of anger I express anger**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘na khomhi kodhano kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘I am **not irascible and not express anger because of anger**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi kodhano kodhasāmantā vācaṁ nicchāretā’ti? |
‘Am I **irascible and because of anger I utter words on the verge of anger**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘kodhano khomhi kodhasāmantā vācaṁ nicchāretā’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘I am **irascible and because of anger I utter words on the verge of anger**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘na khomhi kodhano kodhasāmantā vācaṁ nicchāretā’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘I am **not irascible and not utter words on the verge of anger because of anger**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi codito codakena codakaṁ paṭippharāmī’ti? |
‘When admonished by one who admonishes me, do I **retaliate against the admonisher**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti ‘codito khomhi codakena codakaṁ paṭippharāmī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
If, friends, a bhikkhu, reflecting, knows thus: ‘When admonished by one who admonishes me, I **retaliate against the admonisher**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘codito khomhi codakena codakaṁ nappaṭippharāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘When admonished by one who admonishes me, I **do not retaliate against the admonisher**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi codito codakena codakaṁ apasādemī’ti? |
‘When admonished by one who admonishes me, do I **belittle the admonisher**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti ‘codito khomhi codakena codakaṁ apasādemī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
If, friends, a bhikkhu, reflecting, knows thus: ‘When admonished by one who admonishes me, I **belittle the admonisher**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘codito khomhi codakena codakaṁ na apasādemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘When admonished by one who admonishes me, I **do not belittle the admonisher**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi codito codakena codakassa paccāropemī’ti? |
‘When admonished by one who admonishes me, do I **return accusation to the admonisher**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘codito khomhi codakena codakassa paccāropemī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘When admonished by one who admonishes me, I **return accusation to the admonisher**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘codito khomhi codakena codakassa na paccāropemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘When admonished by one who admonishes me, I **do not return accusation to the admonisher**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi codito codakena aññenaññaṁ paṭicarāmi, bahiddhā kathaṁ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti? |
‘When admonished by one who admonishes me, do I **answer beside the point, turn the conversation aside, and display anger, ill will, and discontent**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘codito khomhi codakena aññenaññaṁ paṭicarāmi, bahiddhā kathaṁ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘When admonished by one who admonishes me, I **answer beside the point, turn the conversation aside, and display anger, ill will, and discontent**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘codito khomhi codakena na aññenaññaṁ paṭicarāmi, na bahiddhā kathaṁ apanāmemi, na kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘When admonished by one who admonishes me, I **do not answer beside the point, do not turn the conversation aside, and do not display anger, ill will, and discontent**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi codito codakena apadāne na sampāyāmī’ti? |
‘When admonished by one who admonishes me, am I **not compliant on the point of fact**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘codito khomhi codakena apadāne na sampāyāmī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘When admonished by one who admonishes me, I am **not compliant on the point of fact**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘codito khomhi codakena apadāne sampāyāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘When admonished by one who admonishes me, I am **compliant on the point of fact**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi makkhī paḷāsī’ti? |
‘Am I **a disparager and a denigrator**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘makkhī khomhi paḷāsī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘I am **a disparager and a denigrator**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘amakkhī khomhi apaḷāsī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘I am **not a disparager and not a denigrator**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi issukī maccharī’ti? |
‘Am I **envious and stingy**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘issukī khomhi maccharī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘I am **envious and stingy**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘anissukī khomhi amaccharī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘I am **not envious and not stingy**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi saṭho māyāvī’ti? |
‘Am I **deceitful and fraudulent**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘saṭho khomhi māyāvī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘I am **deceitful and fraudulent**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘asaṭho khomhi amāyāvī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘I am **not deceitful and not fraudulent**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi thaddho atimānī’ti? |
‘Am I **stubborn and conceited**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘thaddho khomhi atimānī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘I am **stubborn and conceited**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘atthaddho khomhi anatimānī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘I am **not stubborn and not conceited**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: |
“Again, friends, a bhikkhu should **reflect on himself by himself** thus: |
‘kiṁ nu khomhi sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī’ti? |
‘Am I **one who clings to his own views, holds onto them tenaciously, and is hard to let go of them**?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, friends, a bhikkhu, reflecting, knows thus: |
‘sandiṭṭhiparāmāsī khomhi ādhānaggāhī duppaṭinissaggī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
‘I am **one who clings to my own views, holds onto them tenaciously, and am hard to let go of them**,’ then, friends, that bhikkhu should strive for the abandoning of those very evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, friends, a bhikkhu, reflecting, knows thus: |
‘asandiṭṭhiparāmāsī khomhi anādhānaggāhī suppaṭinissaggī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘I am **not one who clings to his own views, does not hold onto them tenaciously, and is easy to let go of them**,’ then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Sace, āvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṁyeva imesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
“If, friends, a bhikkhu, reflecting, finds that all these evil unwholesome qualities are **not abandoned in himself**, then, friends, that bhikkhu should strive for the abandoning of all these evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ, ahorattānusikkhinā kusalesu dhammesu. |
But if, friends, a bhikkhu, reflecting, finds that all these evil unwholesome qualities **are abandoned in himself**, then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities. |
Seyyathāpi, āvuso, itthī vā puriso vā, daharo yuvā maṇḍanajātiko, ādāse vā parisuddhe pariyodāte, acche vā udakapatte, sakaṁ mukhanimittaṁ paccavekkhamāno, sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati; |
“Just as, friends, a woman or a man, young, youthful, fond of ornaments, examining their own facial reflection in a clean, bright mirror, or in a clear bowl of water, if they see dirt or blemish there, they strive for the removal of that very dirt or blemish; |
no ce tattha passati rajaṁ vā aṅgaṇaṁ vā, teneva attamano hoti: |
but if they do not see any dirt or blemish there, they are pleased with that, thinking: |
‘lābhā vata me, parisuddhaṁ vata me’ti. |
‘My gain! My purity!’ |
Evameva kho, āvuso, sace bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṁyeva imesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. |
“Even so, friends, if a bhikkhu, reflecting, finds that all these evil unwholesome qualities are **not abandoned in himself**, then, friends, that bhikkhu should strive for the abandoning of all these evil unwholesome qualities. |
Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ, ahorattānusikkhinā kusalesu dhammesū”ti. |
But if, friends, a bhikkhu, reflecting, finds that all these evil unwholesome qualities **are abandoned in himself**, then, friends, that bhikkhu should dwell in that same joy and delight, training day and night in wholesome qualities.” |
Idamavocāyasmā mahāmoggallāno. |
This is what the Venerable Mahāmoggallāna said. |
Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṁ abhinandunti. |
Those bhikkhus were satisfied and rejoiced in the Venerable Mahāmoggallāna’s words. |
Anumānasuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Discourse on Self-Estimation is concluded, the fifth. |
mn16 |
|
Majjhima Nikāya 16 |
MN 16 |
Cetokhilasutta |
The Discourse on Mental Barrenness |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus thus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir!” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati. |
“For any bhikkhu, bhikkhus, for whom the **five kinds of mental barrenness** have not been abandoned, and the **five kinds of mental bondage** have not been uprooted, it is not possible that he will grow, increase, and develop in this Dhamma and Discipline. |
Katamāssa pañca cetokhilā appahīnā honti? |
“What are the **five kinds of mental barrenness** that have not been abandoned in him? |
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. |
Here, bhikkhus, a bhikkhu **is doubtful about the Teacher, wavers, is not convinced, and does not have faith**. |
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
When, bhikkhus, a bhikkhu **is doubtful about the Teacher, wavers, is not convinced, and does not have faith**, his mind does not incline to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo appahīno hoti. |
When his mind does not incline to ardor, dedication, perseverance, and exertion, this is his **first mental barrenness** that has not been abandoned. |
Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati …pe… evamassāyaṁ dutiyo cetokhilo appahīno hoti. |
“Again, bhikkhus, a bhikkhu **is doubtful about the Dhamma, wavers, is not convinced, and does not have faith**... This is his **second mental barrenness** that has not been abandoned. |
Puna caparaṁ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati …pe… evamassāyaṁ tatiyo cetokhilo appahīno hoti. |
“Again, bhikkhus, a bhikkhu **is doubtful about the Saṅgha, wavers, is not convinced, and does not have faith**... This is his **third mental barrenness** that has not been abandoned. |
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati. |
“Again, bhikkhus, a bhikkhu **is doubtful about the training, wavers, is not convinced, and does not have faith**. |
Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
When, bhikkhus, a bhikkhu **is doubtful about the training, wavers, is not convinced, and does not have faith**, his mind does not incline to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetokhilo appahīno hoti. |
When his mind does not incline to ardor, dedication, perseverance, and exertion, this is his **fourth mental barrenness** that has not been abandoned. |
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. |
“Again, bhikkhus, a bhikkhu is **angry with his spiritual companions, displeased, with his mind smitten, and barren**. |
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
When, bhikkhus, a bhikkhu is **angry with his spiritual companions, displeased, with his mind smitten, and barren**, his mind does not incline to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo appahīno hoti. |
When his mind does not incline to ardor, dedication, perseverance, and exertion, this is his **fifth mental barrenness** that has not been abandoned. |
Imāssa pañca cetokhilā appahīnā honti. |
These are his **five kinds of mental barrenness** that have not been abandoned. |
Katamāssa pañca cetasovinibandhā asamucchinnā honti? |
“What are his **five kinds of mental bondage** that have not been uprooted? |
Idha, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. |
Here, bhikkhus, a bhikkhu is **not free from passion for sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from fever, not free from craving**. |
Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
When, bhikkhus, a bhikkhu is **not free from passion for sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from fever, not free from craving**, his mind does not incline to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho asamucchinno hoti. |
When his mind does not incline to ardor, dedication, perseverance, and exertion, this is his **first mental bondage** that has not been uprooted. |
Puna caparaṁ, bhikkhave, bhikkhu kāye avītarāgo hoti …pe… evamassāyaṁ dutiyo cetasovinibandho asamucchinno hoti. |
“Again, bhikkhus, a bhikkhu is **not free from passion for the body**... This is his **second mental bondage** that has not been uprooted. |
Puna caparaṁ, bhikkhave, bhikkhu rūpe avītarāgo hoti …pe… evamassāyaṁ tatiyo cetasovinibandho asamucchinno hoti. |
“Again, bhikkhus, a bhikkhu is **not free from passion for forms**... This is his **third mental bondage** that has not been uprooted. |
Puna caparaṁ, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. |
“Again, bhikkhus, a bhikkhu, **having eaten his fill, filling his stomach to the brim, dwells devoted to the pleasure of lying down, the pleasure of rolling over, the pleasure of sleepiness**. |
Yo so, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
When, bhikkhus, a bhikkhu, **having eaten his fill, filling his stomach to the brim, dwells devoted to the pleasure of lying down, the pleasure of rolling over, the pleasure of sleepiness**, his mind does not incline to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetasovinibandho asamucchinno hoti. |
When his mind does not incline to ardor, dedication, perseverance, and exertion, this is his **fourth mental bondage** that has not been uprooted. |
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: |
“Again, bhikkhus, a bhikkhu **leads the spiritual life with the aspiration to be reborn in a certain deva realm**: |
‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. |
‘By this virtue, or by this observance, or by this ascetic practice, or by this spiritual life, I will become a deva, or a certain kind of deva.’ |
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: |
When, bhikkhus, a bhikkhu **leads the spiritual life with the aspiration to be reborn in a certain deva realm**: |
‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
‘By this virtue, or by this observance, or by this ascetic practice, or by this spiritual life, I will become a deva, or a certain kind of deva,’ his mind does not incline to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho asamucchinno hoti. |
When his mind does not incline to ardor, dedication, perseverance, and exertion, this is his **fifth mental bondage** that has not been uprooted. |
Imāssa pañca cetasovinibandhā asamucchinnā honti. |
These are his **five kinds of mental bondage** that have not been uprooted. |
Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati. |
“For any bhikkhu, bhikkhus, for whom these **five kinds of mental barrenness** have not been abandoned, and these **five kinds of mental bondage** have not been uprooted, it is not possible that he will grow, increase, and develop in this Dhamma and Discipline. |
Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati. |
“For any bhikkhu, bhikkhus, for whom the **five kinds of mental barrenness** have been abandoned, and the **five kinds of mental bondage** have been well uprooted, it is possible that he will grow, increase, and develop in this Dhamma and Discipline. |
Katamāssa pañca cetokhilā pahīnā honti? |
“What are the **five kinds of mental barrenness** that have been abandoned in him? |
Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati. |
Here, bhikkhus, a bhikkhu **is not doubtful about the Teacher, does not waver, is convinced, and has faith**. |
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. |
When, bhikkhus, a bhikkhu **is not doubtful about the Teacher, does not waver, is convinced, and has faith**, his mind inclines to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo pahīno hoti. |
When his mind inclines to ardor, dedication, perseverance, and exertion, this is his **first mental barrenness** that has been abandoned. |
Puna caparaṁ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… evamassāyaṁ dutiyo cetokhilo pahīno hoti. |
“Again, bhikkhus, a bhikkhu **is not doubtful about the Dhamma, does not waver, is convinced, and has faith**... This is his **second mental barrenness** that has been abandoned. |
Puna caparaṁ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… evamassāyaṁ tatiyo cetokhilo pahīno hoti. |
“Again, bhikkhus, a bhikkhu **is not doubtful about the Saṅgha, does not waver, is convinced, and has faith**... This is his **third mental barrenness** that has been abandoned. |
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… evamassāyaṁ catuttho cetokhilo pahīno hoti. |
“Again, bhikkhus, a bhikkhu **is not doubtful about the training, does not waver, is convinced, and has faith**... This is his **fourth mental barrenness** that has been abandoned. |
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto. |
“Again, bhikkhus, a bhikkhu is **not angry with his spiritual companions, not displeased, with his mind not smitten, and not barren**. |
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. |
When, bhikkhus, a bhikkhu is **not angry with his spiritual companions, not displeased, with his mind not smitten, and not barren**, his mind inclines to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo pahīno hoti. |
When his mind inclines to ardor, dedication, perseverance, and exertion, this is his **fifth mental barrenness** that has been abandoned. |
Imāssa pañca cetokhilā pahīnā honti. |
These are his **five kinds of mental barrenness** that have been abandoned. |
Katamāssa pañca cetasovinibandhā susamucchinnā honti? |
“What are his **five kinds of mental bondage** that have been well uprooted? |
Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. |
Here, bhikkhus, a bhikkhu is **free from passion for sensual pleasures, free from desire, free from affection, free from thirst, free from fever, free from craving**. |
Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. |
When, bhikkhus, a bhikkhu is **free from passion for sensual pleasures, free from desire, free from affection, free from thirst, free from fever, free from craving**, his mind inclines to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho susamucchinno hoti. |
When his mind inclines to ardor, dedication, perseverance, and exertion, this is his **first mental bondage** that has been well uprooted. |
Puna caparaṁ, bhikkhave, bhikkhu kāye vītarāgo hoti …pe… |
“Again, bhikkhus, a bhikkhu is **free from passion for the body**... |
rūpe vītarāgo hoti …pe… |
...free from passion for forms... |
na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. |
...does **not, having eaten his fill, filling his stomach to the brim, dwell devoted to the pleasure of lying down, the pleasure of rolling over, the pleasure of sleepiness**. |
Yo so, bhikkhave, bhikkhu na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. |
When, bhikkhus, a bhikkhu does **not, having eaten his fill, filling his stomach to the brim, dwell devoted to the pleasure of lying down, the pleasure of rolling over, the pleasure of sleepiness**, his mind inclines to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetasovinibandho susamucchinno hoti. |
When his mind inclines to ardor, dedication, perseverance, and exertion, this is his **fourth mental bondage** that has been well uprooted. |
Puna caparaṁ, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: |
“Again, bhikkhus, a bhikkhu **does not lead the spiritual life with the aspiration to be reborn in a certain deva realm**: |
‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. |
‘By this virtue, or by this observance, or by this ascetic practice, or by this spiritual life, I will become a deva, or a certain kind of deva.’ |
Yo so, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: |
When, bhikkhus, a bhikkhu **does not lead the spiritual life with the aspiration to be reborn in a certain deva realm**: |
‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. |
‘By this virtue, or by this observance, or by this ascetic practice, or by this spiritual life, I will become a deva, or a certain kind of deva,’ his mind inclines to ardor, dedication, perseverance, and exertion. |
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho susamucchinno hoti. |
When his mind inclines to ardor, dedication, perseverance, and exertion, this is his **fifth mental bondage** that has been well uprooted. |
Imāssa pañca cetasovinibandhā susamucchinnā honti. |
These are his **five kinds of mental bondage** that have been well uprooted. |
Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati. |
“For any bhikkhu, bhikkhus, for whom these **five kinds of mental barrenness** have been abandoned, and these **five kinds of mental bondage** have been well uprooted, it is possible that he will grow, increase, and develop in this Dhamma and Discipline. |
So chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, ussoḷhīyeva pañcamī. |
“He cultivates the **base of supernormal power endowed with concentration due to desire and volitional formations of exertion**; he cultivates the **base of supernormal power endowed with concentration due to energy and volitional formations of exertion**; he cultivates the **base of supernormal power endowed with concentration due to mind and volitional formations of exertion**; he cultivates the **base of supernormal power endowed with concentration due to investigation and volitional formations of exertion**, with **persistence** as the fifth. |
Sa kho so, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. |
Such a bhikkhu, bhikkhus, endowed with these fifteen factors of persistence, is capable of realization, capable of full enlightenment, capable of attaining the unsurpassed security from bondage. |
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. |
Just as, bhikkhus, a hen's eggs, eight or ten or twelve. |
Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. |
Those would be properly sat on by the hen, properly warmed, properly brooded. |
Kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: |
Even if that hen should not have the desire: |
‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti. |
‘Oh, how I wish these chick-embryos would break through the eggshell with their claw-tips or beak-tips and emerge safely!’ |
Atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. |
Still, those chick-embryos are capable of breaking through the eggshell with their claw-tips or beak-tips and emerging safely. |
Evameva kho, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. |
“Even so, bhikkhus, such a bhikkhu, endowed with these fifteen factors of persistence, is capable of realization, capable of full enlightenment, capable of attaining the unsurpassed security from bondage.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus were satisfied and rejoiced in the Blessed One’s words. |
Cetokhilasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Discourse on Mental Barrenness is concluded, the sixth. |
mn17 |
|
Majjhima Nikāya 17 |
MN 17 |
Vanapatthasutta |
The Discourse on Forest Wilderness |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus thus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir!” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“vanapatthapariyāyaṁ vo, bhikkhave, desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. |
“Bhikkhus, I will teach you a discourse on forest wildernesses; listen to it, attend carefully, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir!” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idha, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. |
“Here, bhikkhus, a bhikkhu dwells dependent on a certain forest wilderness. |
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. |
Dwelling dependent on that forest wilderness, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**. |
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: |
That bhikkhu, bhikkhus, should reflect thus: |
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. |
‘I dwell dependent on this forest wilderness. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti. |
Dwelling dependent on this forest wilderness, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**. |
Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**.’ |
| That bhikkhu, bhikkhus, should depart from that forest wilderness by night or by day; he should not stay there. | |
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. |
“But here, bhikkhus, a bhikkhu dwells dependent on a certain forest wilderness. |
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. |
Dwelling dependent on that forest wilderness, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**. |
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: |
That bhikkhu, bhikkhus, should reflect thus: |
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. |
‘I dwell dependent on this forest wilderness. |
Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. |
Dwelling dependent on this forest wilderness, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**. |
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. |
But I did not go forth from the household life into homelessness for the sake of robes, nor for the sake of almsfood... nor for the sake of lodgings... nor for the sake of medicines for the sick. |
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. |
Yet, dwelling dependent on this forest wilderness, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.’ |
Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ. |
That bhikkhu, bhikkhus, should depart from that forest wilderness with the intention; he should not stay there. |
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. |
“But here, bhikkhus, a bhikkhu dwells dependent on a certain forest wilderness. |
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
Dwelling dependent on that forest wilderness, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**. |
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: |
That bhikkhu, bhikkhus, should reflect thus: |
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. |
‘I dwell dependent on this forest wilderness. |
Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. |
Dwelling dependent on this forest wilderness, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**. |
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. |
But I did not go forth from the household life into homelessness for the sake of robes, nor for the sake of almsfood... nor for the sake of lodgings... nor for the sake of medicines for the sick. |
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. |
Yet, dwelling dependent on this forest wilderness, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.’ |
Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. |
That bhikkhu, bhikkhus, should stay in that forest wilderness with the intention; he should not depart. |
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. |
“But here, bhikkhus, a bhikkhu dwells dependent on a certain forest wilderness. |
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
Dwelling dependent on that forest wilderness, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**. |
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: |
That bhikkhu, bhikkhus, should reflect thus: |
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. |
‘I dwell dependent on this forest wilderness. |
Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. |
Dwelling dependent on this forest wilderness, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**.’ |
Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. |
That bhikkhu, bhikkhus, should stay in that forest wilderness throughout his life; he should not depart. |
Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ upanissāya viharati …pe… aññataraṁ nigamaṁ upanissāya viharati …pe… aññataraṁ nagaraṁ upanissāya viharati …pe… aññataraṁ janapadaṁ upanissāya viharati …pe… aññataraṁ puggalaṁ upanissāya viharati. |
“Here, bhikkhus, a bhikkhu dwells dependent on a certain village... dependent on a certain town... dependent on a certain city... dependent on a certain district... dependent on a certain individual. |
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. |
Dwelling dependent on that individual, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**. |
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: |
That bhikkhu, bhikkhus, should reflect thus: |
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. |
‘I dwell dependent on this individual. |
Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. |
Dwelling dependent on this individual, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**.’ |
Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā so puggalo anāpucchā pakkamitabbaṁ, nānubandhitabbo. |
That bhikkhu, bhikkhus, should depart from that individual by night or by day, without taking leave; he should not continue to follow him. |
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. |
“But here, bhikkhus, a bhikkhu dwells dependent on a certain individual. |
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. |
Dwelling dependent on that individual, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**. |
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: |
That bhikkhu, bhikkhus, should reflect thus: |
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. |
‘I dwell dependent on this individual. |
Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. |
Dwelling dependent on this individual, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**. |
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. |
But I did not go forth from the household life into homelessness for the sake of robes, nor for the sake of almsfood... nor for the sake of lodgings... nor for the sake of medicines for the sick. |
Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. |
Yet, dwelling dependent on this individual, **unestablished mindfulness does not become established, unconcentrated mind does not become concentrated, unexhausted taints do not come to exhaustion, and the unsurpassed security from bondage that has not been attained is not attained**.’ |
Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṁ, nānubandhitabbo. |
That bhikkhu, bhikkhus, should depart from that individual with the intention, taking leave; he should not continue to follow him. |
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. |
“But here, bhikkhus, a bhikkhu dwells dependent on a certain individual. |
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
Dwelling dependent on that individual, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**. |
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: |
That bhikkhu, bhikkhus, should reflect thus: |
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. |
‘I dwell dependent on this individual. |
Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. |
Dwelling dependent on this individual, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with difficulty**. |
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. |
But I did not go forth from the household life into homelessness for the sake of robes, nor for the sake of almsfood... nor for the sake of lodgings... nor for the sake of medicines for the sick. |
Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. |
Yet, dwelling dependent on this individual, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**.’ |
Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṁ. |
That bhikkhu, bhikkhus, should continue to follow that individual with the intention; he should not depart. |
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. |
“But here, bhikkhus, a bhikkhu dwells dependent on a certain individual. |
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
Dwelling dependent on that individual, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**. |
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: |
That bhikkhu, bhikkhus, should reflect thus: |
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. |
‘I dwell dependent on this individual. |
Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. |
Dwelling dependent on this individual, **unestablished mindfulness becomes established, unconcentrated mind becomes concentrated, unexhausted taints come to exhaustion, and the unsurpassed security from bondage that has not been attained is attained**. |
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti. |
And those requisites for life that a monastic must acquire—robes, almsfood, lodgings, and medicines for the sick—**are obtained with ease**.’ |
Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṁ, api panujjamānenapī”ti. |
That bhikkhu, bhikkhus, should continue to follow that individual throughout his life, even if he is pushed away.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus were satisfied and rejoiced in the Blessed One’s words. |
Vanapatthasuttaṁ niṭṭhitaṁ sattamaṁ. |
The Discourse on Forest Wilderness is concluded, the seventh. |
| Gemini 2.5 pro | |
mn18 |
MN 18 |
Majjhima Nikāya 18 |
The Middle Length Discourses 18 |
Madhupiṇḍikasutta |
The Honeyball Discourse |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. |
Then, in the morning, the Blessed One dressed, and taking his bowl and outer robe, went into Kapilavatthu for alms. |
Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya. |
Having wandered for alms in Kapilavatthu and returned from his almsround, after his meal he went to the Great Wood for the day’s abiding. |
Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi. |
Having entered the Great Wood, he sat down at the root of a young beluva tree for the day’s abiding. |
Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. |
Then Daṇḍapāṇi the Sakyan, while walking and wandering for exercise, also went to the Great Wood. |
Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; |
Having entered the Great Wood, he went to the young beluva tree where the Blessed One was. |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
He approached the Blessed One and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. |
When this courteous and amiable talk was finished, he stood to one side leaning on his staff. |
Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca: |
Standing there, Daṇḍapāṇi the Sakyan said to the Blessed One: |
“kiṁvādī samaṇo kimakkhāyī”ti? |
“What does the ascetic assert, what does he proclaim?” |
“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—evaṁvādī kho ahaṁ, āvuso, evamakkhāyī”ti. |
“Friend, I assert and proclaim such a doctrine that one does not quarrel with anyone in the world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans; and perceptions no longer underlie that brahmin who abides detached from sensual pleasures, without doubting, with perplexity cut off, and with craving for existence and non-existence eliminated. This is what I assert, friend, this is what I proclaim.” |
Evaṁ vutte, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi. |
When this was said, Daṇḍapāṇi the Sakyan shook his head, lolled his tongue, and departed, leaning on his staff, with his brow puckered into three wrinkles. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; |
Then, in the evening, the Blessed One rose from seclusion and went to the Banyan Tree Park. |
upasaṅkamitvā paññatte āsane nisīdi. |
He sat down on the seat prepared for him. |
Nisajja kho bhagavā bhikkhū āmantesi: |
And having sat down, the Blessed One addressed the bhikkhus thus: |
“idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisiṁ. |
“Bhikkhus, this morning I dressed, and taking my bowl and outer robe, went into Kapilavatthu for alms. |
Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkamiṁ divāvihārāya. |
Having wandered for alms in Kapilavatthu and returned from my almsround, after my meal I went to the Great Wood for the day’s abiding. |
Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdiṁ. |
Having entered the Great Wood, I sat down at the root of a young beluva tree for the day’s abiding. |
Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. |
Then Daṇḍapāṇi the Sakyan, bhikkhus, while walking and wandering for exercise, also went to the Great Wood. |
Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṁ tenupasaṅkami; |
Having entered the Great Wood, he went to the young beluva tree where I was. |
upasaṅkamitvā mayā saddhiṁ sammodi. |
He approached me and exchanged greetings. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. |
When this courteous and amiable talk was finished, he stood to one side leaning on his staff. |
Ekamantaṁ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṁ etadavoca: |
Standing there, bhikkhus, Daṇḍapāṇi the Sakyan said to me: |
‘kiṁvādī samaṇo kimakkhāyī’ti? |
‘What does the ascetic assert, what does he proclaim?’ |
Evaṁ vutte, ahaṁ, bhikkhave, daṇḍapāṇiṁ sakkaṁ etadavocaṁ: |
When he said this, bhikkhus, I told Daṇḍapāṇi the Sakyan: |
‘yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—evaṁvādī kho ahaṁ, āvuso, evamakkhāyī’ti. |
‘Friend, I assert and proclaim such a doctrine that one does not quarrel with anyone in the world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans; and perceptions no longer underlie that brahmin who abides detached from sensual pleasures, without doubting, with perplexity cut off, and with craving for existence and non-existence eliminated. This is what I assert, friend, this is what I proclaim.’ |
Evaṁ vutte, bhikkhave, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī”ti. |
When this was said, bhikkhus, Daṇḍapāṇi the Sakyan shook his head, lolled his tongue, and departed, leaning on his staff, with his brow puckered into three wrinkles.” |
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: |
When this was said, a certain bhikkhu said to the Blessed One: |
“kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? |
“But, venerable sir, asserting what doctrine does the Blessed One not quarrel with anyone in the world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans? |
Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti? |
And how is it, venerable sir, that perceptions no longer underlie the Blessed One, that brahmin who abides detached from sensual pleasures, without doubting, with perplexity cut off, and with craving for existence and non-existence eliminated?” |
“Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. |
“Bhikkhu, that source from which a person is beset by concepts characterized by the proliferation of perceptions— |
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. |
if there is nothing there to delight in, to welcome, to become attached to, |
Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. |
this itself is an end to the underlying tendency to lust, an end to the underlying tendency to aversion, an end to the underlying tendency to views, an end to the underlying tendency to doubt, an end to the underlying tendency to conceit, an end to the underlying tendency to craving for existence, an end to the underlying tendency to ignorance; an end to the taking up of rods and weapons, to quarrels, brawls, disputes, recrimination, malice, and false speech. |
Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. |
Here these evil unwholesome states cease without remainder.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. |
Having said this, the Sugata rose from his seat and entered his dwelling. |
Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: |
Then, soon after the Blessed One had departed, it occurred to those bhikkhus: |
“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā, vitthārena atthaṁ avibhajitvā, uṭṭhāyāsanā vihāraṁ paviṭṭho: |
“Friends, the Blessed One has risen from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail: |
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. |
‘Bhikkhu, that source from which a person is beset by concepts characterized by the proliferation of perceptions— |
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. |
if there is nothing there to delight in, to welcome, to become attached to, |
Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. |
this itself is an end to the underlying tendency to lust… Here these evil unwholesome states cease without remainder.’ |
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? |
Now who is there that could expound in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail?” |
Atha kho tesaṁ bhikkhūnaṁ etadahosi: |
Then it occurred to those bhikkhus: |
“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. |
“This venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life. |
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
The venerable Mahākaccāna is capable of expounding in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail. |
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; |
Suppose we went to the venerable Mahākaccāna |
upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti. |
and asked him the meaning of this.” |
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; |
So those bhikkhus went to the venerable Mahākaccāna. |
upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. |
They exchanged greetings with the venerable Mahākaccāna. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. |
When this courteous and amiable talk was finished, they sat down to one side. |
Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: |
Sitting there, those bhikkhus told the venerable Mahākaccāna: |
“idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
“Friend Kaccāna, the Blessed One has risen from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail: |
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. |
‘Bhikkhu, that source from which a person is beset by concepts characterized by the proliferation of perceptions— |
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. |
if there is nothing there to delight in, to welcome, to become attached to, |
Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. |
this itself is an end to the underlying tendency to lust… Here these evil unwholesome states cease without remainder.’ |
Tesaṁ no, āvuso kaccāna, amhākaṁ acirapakkantassa bhagavato etadahosi: |
Soon after the Blessed One had departed, friend Kaccāna, it occurred to us: |
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
‘Friends, the Blessed One has risen from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail: |
“yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. |
“Bhikkhu, that source from which a person is beset by concepts characterized by the proliferation of perceptions— |
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. |
if there is nothing there to delight in, to welcome, to become attached to, |
Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī”’ti. |
this itself is an end to the underlying tendency to lust… Here these evil unwholesome states cease without remainder.”’ |
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti? |
Now who is there that could expound in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail? |
Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: |
Then, friend Kaccāna, it occurred to us: |
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
‘This venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life. The venerable Mahākaccāna is capable of expounding in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail. |
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; |
Suppose we went to the venerable Mahākaccāna |
upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. |
and asked him the meaning of this.’ |
Vibhajatāyasmā mahākaccāno”ti. |
Let the venerable Mahākaccāna expound it.” |
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; |
“Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, would pass over the root and trunk of a great tree standing possessed of heartwood, and would think that heartwood should be sought among its branches and foliage. |
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha. |
Such is the case with you, venerable sirs, that when the Teacher was face to face with you, you passed over the Blessed One and thought that I should be asked about the meaning. |
So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. |
For, friends, the Blessed One knows what is to be known, sees what is to be seen; he is the Eye, he is Knowledge, he is Dhamma, he is Brahmā; he is the proclaimer, the expounder, the bringer of the goal, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata. |
So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha. |
That was the time when you should have asked the Blessed One the meaning of this. |
Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti. |
As the Blessed One explained it, so you should have remembered it.” |
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. |
“Surely, friend Kaccāna, the Blessed One knows what is to be known, sees what is to be seen; he is the Eye, he is Knowledge, he is Dhamma, he is Brahmā; he is the proclaimer, the expounder, the bringer of the goal, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata. |
So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma. |
That was indeed the time when we should have asked the Blessed One the meaning of this. |
Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. |
As the Blessed One would have explained it, so we would have remembered it. |
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
However, the venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life; the venerable Mahākaccāna is capable of expounding in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail. |
Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti. |
Let the venerable Mahākaccāna expound it without finding it troublesome.” |
“Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. |
“Then listen, friends, and pay close attention. I will speak.” |
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. |
“Yes, friend,” those bhikkhus replied to the venerable Mahākaccāna. |
Āyasmā mahākaccāno etadavoca: |
The venerable Mahākaccāna said this: |
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
“Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail, namely: |
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. |
‘Bhikkhu, that source from which a person is beset by concepts characterized by the proliferation of perceptions— |
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi— |
if there is nothing there to delight in, to welcome, to become attached to, this itself is an end to the underlying tendency to lust… Here these evil unwholesome states cease without remainder’—I understand the detailed meaning of this summary given in brief by the Blessed One but not expounded by him in detail, as follows: |
Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu. |
Friends, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling arises; what one feels, one perceives; what one perceives, one thinks about; what one thinks about, one mentally proliferates; with what one has mentally proliferated as source, concepts characterized by the proliferation of perceptions assail a person in regard to past, future, and present forms cognizable by the eye. |
Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… |
Friends, dependent on the ear and sounds, ear-consciousness arises… |
ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe… |
Friends, dependent on the nose and odors, nose-consciousness arises… |
jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… |
Friends, dependent on the tongue and flavors, tongue-consciousness arises… |
kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe… |
Friends, dependent on the body and tangibles, body-consciousness arises… |
manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu. |
Friends, dependent on the mind and mental phenomena, mind-consciousness arises; the meeting of the three is contact; with contact as condition, feeling arises; what one feels, one perceives; what one perceives, one thinks about; what one thinks about, one mentally proliferates; with what one has mentally proliferated as source, concepts characterized by the proliferation of perceptions assail a person in regard to past, future, and present mental phenomena cognizable by the mind. |
So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. |
Now, friends, when there is the eye, when there are forms, when there is eye-consciousness, it is possible that one will describe a designation of contact—this is possible. |
Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. |
When there is a designation of contact, it is possible that one will describe a designation of feeling—this is possible. |
Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. |
When there is a designation of feeling, it is possible that one will describe a designation of perception—this is possible. |
Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. |
When there is a designation of perception, it is possible that one will describe a designation of thought—this is possible. |
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. |
When there is a designation of thought, it is possible that one will describe a designation of the assailing of concepts characterized by the proliferation of perceptions—this is possible. |
So vatāvuso, sotasmiṁ sati sadde sati …pe… ghānasmiṁ sati gandhe sati …pe… jivhāya sati rase sati …pe… kāyasmiṁ sati phoṭṭhabbe sati …pe… manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. |
Now, friends, when there is the ear, when there are sounds… when there is the nose, when there are odors… when there is the tongue, when there are flavors… when there is the body, when there are tangibles… when there is the mind, when there are mental phenomena, when there is mind-consciousness, it is possible that one will describe a designation of contact—this is possible. |
Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. |
When there is a designation of contact, it is possible that one will describe a designation of feeling—this is possible. |
Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. |
When there is a designation of feeling, it is possible that one will describe a designation of perception—this is possible. |
Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. |
When there is a designation of perception, it is possible that one will describe a designation of thought—this is possible. |
Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. |
When there is a designation of thought, it is possible that one will describe a designation of the assailing of concepts characterized by the proliferation of perceptions—this is possible. |
So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. |
Now, friends, when there is no eye, when there are no forms, when there is no eye-consciousness, it is not possible that one will describe a designation of contact—this is not possible. |
Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. |
When there is no designation of contact, it is not possible that one will describe a designation of feeling—this is not possible. |
Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. |
When there is no designation of feeling, it is not possible that one will describe a designation of perception—this is not possible. |
Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. |
When there is no designation of perception, it is not possible that one will describe a designation of thought—this is not possible. |
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. |
When there is no designation of thought, it is not possible that one will describe a designation of the assailing of concepts characterized by the proliferation of perceptions—this is not possible. |
So vatāvuso, sotasmiṁ asati sadde asati …pe… ghānasmiṁ asati gandhe asati …pe… jivhāya asati rase asati …pe… kāyasmiṁ asati phoṭṭhabbe asati …pe… manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. |
Now, friends, when there is no ear, when there are no sounds… when there is no nose, when there are no odors… when there is no tongue, when there are no flavors… when there is no body, when there are no tangibles… when there is no mind, when there are no mental phenomena, when there is no mind-consciousness, it is not possible that one will describe a designation of contact—this is not possible. |
Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. |
When there is no designation of contact, it is not possible that one will describe a designation of feeling—this is not possible. |
Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. |
When there is no designation of feeling, it is not possible that one will describe a designation of perception—this is not possible. |
Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. |
When there is no designation of perception, it is not possible that one will describe a designation of thought—this is not possible. |
Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. |
When there is no designation of thought, it is not possible that one will describe a designation of the assailing of concepts characterized by the proliferation of perceptions—this is not possible. |
Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
“Friends, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail, namely: |
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. |
‘Bhikkhu, that source from which a person is beset by concepts characterized by the proliferation of perceptions—if there is nothing there to delight in, to welcome, to become attached to, this itself is an end to the underlying tendency to lust… Here these evil unwholesome states cease without remainder’—I understand the detailed meaning of this summary given in brief by the Blessed One but not expounded by him in detail, in this way. |
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. |
Now, friends, if you wish, go to the Blessed One and ask him about the meaning of this. |
Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. |
As the Blessed One explains it to you, so you should remember it.” |
Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; |
Then those bhikkhus, having delighted in and approved of the venerable Mahākaccāna’s words, rose from their seats and went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Having approached, they paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Sitting there, those bhikkhus said to the Blessed One: |
“yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
“Venerable sir, when the Blessed One rose from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail, namely: |
‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. |
‘Bhikkhu, that source from which a person is beset by concepts characterized by the proliferation of perceptions— |
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. |
if there is nothing there to delight in, to welcome, to become attached to, |
Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. |
this itself is an end to the underlying tendency to lust… Here these evil unwholesome states cease without remainder.’ |
Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: |
Soon after the Blessed One had departed, venerable sir, it occurred to us: |
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
‘Friends, the Blessed One has risen from his seat and entered his dwelling after giving a summary in brief without expounding the meaning in detail: |
“yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. |
“Bhikkhu, that source from which a person is beset by concepts characterized by the proliferation of perceptions— |
Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. |
if there is nothing there to delight in, to welcome, to become attached to, |
Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. |
this itself is an end to the underlying tendency to lust, an end to the underlying tendency to aversion, an end to the underlying tendency to views, an end to the underlying tendency to doubt, an end to the underlying tendency to conceit, an end to the underlying tendency to craving for existence, an end to the underlying tendency to ignorance; an end to the taking up of rods and weapons, to quarrels, brawls, disputes, recrimination, malice, and false speech. |
Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. |
Here these evil unwholesome states cease without remainder.”’ |
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? |
Now who is there that could expound in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail? |
Tesaṁ no, bhante, amhākaṁ etadahosi: |
Then, venerable sir, it occurred to us: |
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ, yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; |
‘This venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life; the venerable Mahākaccāna is capable of expounding in detail the meaning of this summary given in brief by the Blessed One but not expounded by him in detail. Suppose we went to the venerable Mahākaccāna |
upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. |
and asked him the meaning of this.’ |
Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; |
So, venerable sir, we went to the venerable Mahākaccāna. |
upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. |
We approached the venerable Mahākaccāna and asked him the meaning of this. |
Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. |
The meaning was expounded to us, venerable sir, by the venerable Mahākaccāna in these ways, with these phrases, with these explanations.” |
“Paṇḍito, bhikkhave, mahākaccāno; |
“Mahākaccāna is wise, bhikkhus; |
mahāpañño, bhikkhave, mahākaccāno. |
Mahākaccāna has great wisdom, bhikkhus. |
Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. |
If you had asked me the meaning of this, bhikkhus, I would have explained it to you in the same way that Mahākaccāna has explained it. |
Eso cevetassa attho. |
Such is its meaning, |
Evañca naṁ dhārethā”ti. |
and so you should remember it.” |
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: |
When this was said, the venerable Ānanda said to the Blessed One: |
“seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ. |
“Venerable sir, just as a man overcome by hunger and weakness might come upon a honeyball, and wherever he might taste it, he would find a sweet, delicious flavor. |
Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṁ upaparikkheyya, labhetheva attamanataṁ, labhetheva cetaso pasādaṁ. |
So too, venerable sir, whatever way an intelligent bhikkhu examines with wisdom the meaning of this Dhamma exposition, he will find satisfaction, he will find confidence of mind. |
Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti? |
What, venerable sir, is the name of this Dhamma exposition?” |
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī”ti. |
“Therefore, Ānanda, you should remember this Dhamma exposition as the Honeyball Discourse.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. |
The venerable Ānanda was satisfied and delighted in the Blessed One’s words. |
Madhupiṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Honeyball Discourse, the eighth. |
mn19 |
|
Majjhima Nikāya 19 |
MN 19 |
Dvedhāvitakkasutta |
The Discourse on the Two Kinds of Thinking |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus thus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir!” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
“Before my enlightenment, bhikkhus, when I was still an unawakened Bodhisatta, it occurred to me: |
‘yannūnāhaṁ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti. |
‘Suppose I were to divide my thoughts into two divisions, two parts.’ |
So kho ahaṁ, bhikkhave, yo cāyaṁ kāmavitakko yo ca byāpādavitakko yo ca vihiṁsāvitakko—imaṁ ekaṁ bhāgamakāsiṁ; |
So, bhikkhus, I made **thoughts of sensual desire, thoughts of ill will, and thoughts of harm** into one division; |
yo cāyaṁ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṁsāvitakko—imaṁ dutiyaṁ bhāgamakāsiṁ. |
and I made **thoughts of renunciation, thoughts of non-ill will, and thoughts of non-harm** into the second division. |
Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko. |
“As I, bhikkhus, was dwelling thus, diligent, ardent, and resolute, a **thought of sensual desire** arose in me. |
So evaṁ pajānāmi: |
I understood it thus: |
‘uppanno kho me ayaṁ kāmavitakko. |
‘This **thought of sensual desire** has arisen in me. |
So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’. |
This leads to my own affliction, to the affliction of others, and to the affliction of both; it obstructs wisdom, is associated with distress, and does not lead to Nibbāna.’ |
‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; |
As I reflected thus, bhikkhus, ‘It leads to my own affliction,’ it vanished; |
‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; |
as I reflected thus, bhikkhus, ‘It leads to the affliction of others,’ it vanished; |
‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; |
as I reflected thus, bhikkhus, ‘It leads to the affliction of both,’ it vanished; |
‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. |
as I reflected thus, bhikkhus, ‘It obstructs wisdom, is associated with distress, and does not lead to Nibbāna,’ it vanished. |
So kho ahaṁ, bhikkhave, uppannuppannaṁ kāmavitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ. |
Whatever **thought of sensual desire** arose, bhikkhus, I abandoned it, removed it, and made an end of it. |
Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko …pe… uppajjati vihiṁsāvitakko. |
“As I, bhikkhus, was dwelling thus, diligent, ardent, and resolute, a **thought of ill will** arose in me... a **thought of harm** arose in me. |
So evaṁ pajānāmi: |
I understood it thus: |
‘uppanno kho me ayaṁ vihiṁsāvitakko. |
‘This **thought of harm** has arisen in me. |
So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’. |
This leads to my own affliction, to the affliction of others, and to the affliction of both; it obstructs wisdom, is associated with distress, and does not lead to Nibbāna.’ |
‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; |
As I reflected thus, bhikkhus, ‘It leads to my own affliction,’ it vanished; |
‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; |
as I reflected thus, bhikkhus, ‘It leads to the affliction of others,’ it vanished; |
‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; |
as I reflected thus, bhikkhus, ‘It leads to the affliction of both,’ it vanished; |
‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. |
as I reflected thus, bhikkhus, ‘It obstructs wisdom, is associated with distress, and does not lead to Nibbāna,’ it vanished. |
So kho ahaṁ, bhikkhave, uppannuppannaṁ vihiṁsāvitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ. |
Whatever **thought of harm** arose, bhikkhus, I abandoned it, removed it, and made an end of it. |
Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. |
“Whatever a bhikkhu frequently thinks and ponders upon, bhikkhus, that will be the inclination of his mind. |
Kāmavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṁ, kāmavitakkaṁ bahulamakāsi, tassa taṁ kāmavitakkāya cittaṁ namati. |
If, bhikkhus, a bhikkhu frequently thinks and ponders upon **thoughts of sensual desire**, he has abandoned **thoughts of renunciation**, and has made **thoughts of sensual desire** abundant; then his mind inclines to **thoughts of sensual desire**. |
Byāpādavitakkañce, bhikkhave …pe… vihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṁsāvitakkaṁ, vihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ vihiṁsāvitakkāya cittaṁ namati. |
If, bhikkhus... If, bhikkhus, a bhikkhu frequently thinks and ponders upon **thoughts of harm**, he has abandoned **thoughts of non-harm**, and has made **thoughts of harm** abundant; then his mind inclines to **thoughts of harm**. |
Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. |
“Just as, bhikkhus, in the last month of the rainy season, at autumn time, when the fields are overgrown, a cowherd would watch over his cows. |
So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya. |
He would tap and poke and confine and restrain those cows here and there with his stick. |
Taṁ kissa hetu? |
For what reason? |
Passati hi so, bhikkhave, gopālako tatonidānaṁ vadhaṁ vā bandhanaṁ vā jāniṁ vā garahaṁ vā. |
For the cowherd, bhikkhus, sees from that source (i.e., allowing the cows to wander into the crops) slaughter or bondage or loss or censure. |
Evameva kho ahaṁ, bhikkhave, addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. |
“Even so, bhikkhus, I saw the danger, the degradation, the defilement of unwholesome qualities, and the benefit in renunciation, the aspect of cleansing, of wholesome qualities. |
Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko. |
“As I, bhikkhus, was dwelling thus, diligent, ardent, and resolute, a **thought of renunciation** arose in me. |
So evaṁ pajānāmi: |
I understood it thus: |
‘uppanno kho me ayaṁ nekkhammavitakko. |
‘This **thought of renunciation** has arisen in me. |
So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. |
This leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both; it develops wisdom, is not associated with distress, and leads to Nibbāna.’ |
Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. |
If I were to think and ponder upon it, bhikkhus, for a night, I see no danger from that source. |
Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. |
If I were to think and ponder upon it, bhikkhus, for a day, I see no danger from that source. |
Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. |
If I were to think and ponder upon it, bhikkhus, for a night and day, I see no danger from that source. |
Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya. |
However, my body might become tired from thinking and pondering for too long. |
Kāye kilante cittaṁ ūhaññeyya. |
When the body is tired, the mind might become agitated. |
Ūhate citte ārā cittaṁ samādhimhāti. |
When the mind is agitated, it is far from concentration. |
So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi. |
So, bhikkhus, I settled my mind internally, subdued it, made it one-pointed, and concentrated it. |
Taṁ kissa hetu? |
For what reason? |
‘Mā me cittaṁ ūhaññī’ti. |
‘May my mind not become agitated.’ |
Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko …pe… uppajjati avihiṁsāvitakko. |
“As I, bhikkhus, was dwelling thus, diligent, ardent, and resolute, a **thought of non-ill will** arose in me... a **thought of non-harm** arose in me. |
So evaṁ pajānāmi: |
I understood it thus: |
‘uppanno kho me ayaṁ avihiṁsāvitakko. |
‘This **thought of non-harm** has arisen in me. |
So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. |
This leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both; it develops wisdom, is not associated with distress, and leads to Nibbāna.’ |
Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. |
If I were to think and ponder upon it, bhikkhus, for a night, I see no danger from that source. |
Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. |
If I were to think and ponder upon it, bhikkhus, for a day, I see no danger from that source. |
Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. |
If I were to think and ponder upon it, bhikkhus, for a night and day, I see no danger from that source. |
Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya. |
However, my body might become tired from thinking and pondering for too long. |
Kāye kilante cittaṁ ūhaññeyya. |
When the body is tired, the mind might become agitated. |
Ūhate citte ārā cittaṁ samādhimhāti. |
When the mind is agitated, it is far from concentration. |
So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi, sannisādemi, ekodiṁ karomi samādahāmi. |
So, bhikkhus, I settled my mind internally, subdued it, made it one-pointed, and concentrated it. |
Taṁ kissa hetu? |
For what reason? |
‘Mā me cittaṁ ūhaññī’ti. |
‘May my mind not become agitated.’ |
Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. |
“Whatever a bhikkhu frequently thinks and ponders upon, bhikkhus, that will be the inclination of his mind. |
Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṁ, nekkhammavitakkaṁ bahulamakāsi, tassaṁ taṁ nekkhammavitakkāya cittaṁ namati. |
If, bhikkhus, a bhikkhu frequently thinks and ponders upon **thoughts of renunciation**, he has abandoned **thoughts of sensual desire**, and has made **thoughts of renunciation** abundant; then his mind inclines to **thoughts of renunciation**. |
Abyāpādavitakkañce, bhikkhave …pe… avihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṁsāvitakkaṁ, avihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ avihiṁsāvitakkāya cittaṁ namati. |
If, bhikkhus... If, bhikkhus, a bhikkhu frequently thinks and ponders upon **thoughts of non-harm**, he has abandoned **thoughts of harm**, and has made **thoughts of non-harm** abundant; then his mind inclines to **thoughts of non-harm**. |
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti: |
“Just as, bhikkhus, in the last month of the hot season, when all the crops have been gathered into the village, a cowherd would watch over his cows, whether he is at the root of a tree or in the open air, he has only to be mindful of this: |
‘etā gāvo’ti. |
‘These are cows.’ |
Evamevaṁ kho, bhikkhave, satikaraṇīyameva ahosi: |
Even so, bhikkhus, I had only to be mindful of this: |
‘ete dhammā’ti. |
‘These are Dhamma.’ |
Āraddhaṁ kho pana me, bhikkhave, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. |
“My energy, bhikkhus, was aroused and unflagging, my mindfulness established and unconfused, my body tranquil and undisturbed, my mind concentrated and one-pointed. |
So kho ahaṁ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. |
“So I, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome qualities, entered upon and abided in the **first jhāna**, which is accompanied by applied and sustained thought, born of seclusion, filled with delight and pleasure. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. |
“With the stilling of applied and sustained thought, I entered upon and abided in the **second jhāna**, which has inner tranquility and singleness of mind, is without applied and sustained thought, born of concentration, filled with delight and pleasure. |
Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja vihāsiṁ. |
“With the fading away as well of delight, I abided in equanimity, mindful and clearly comprehending, and I experienced pleasure with the body, and entered upon and abided in the **third jhāna** of which the Noble Ones declare: ‘He abides in pleasure with equanimity and mindfulness.’ |
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. |
“With the abandoning of pleasure and pain, and with the prior disappearance of joy and grief, I entered upon and abided in the **fourth jhāna**, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. |
“When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, pliable, wieldy, steady, and attained to imperturbability, I directed it to the **knowledge of recollecting past lives**. |
So anekavihitaṁ pubbenivāsaṁ anussarāmi. |
I recollected my manifold past lives, that is, one birth... Thus I recollected my manifold past lives with their aspects and details. |
Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. |
|
Ayaṁ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; |
“This, bhikkhus, was my **first knowledge attained in the first watch of the night**; |
avijjā vihatā vijjā uppannā; |
ignorance was dispelled, knowledge arose; |
tamo vihato āloko uppanno; |
darkness was dispelled, light arose; |
yathā taṁ appamattassa ātāpino pahitattassa viharato. |
as happens to one dwelling diligent, ardent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. |
“When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, pliable, wieldy, steady, and attained to imperturbability, I directed it to the **knowledge of the passing away and reappearance of beings**. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne …pe… ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. |
With the divine eye, purified and surpassing that of humans, I saw beings passing away and reappearing... Thus with the divine eye, purified and surpassing that of humans, I saw beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare according to their karma. |
Ayaṁ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; |
“This, bhikkhus, was my **second knowledge attained in the middle watch of the night**; |
avijjā vihatā vijjā uppannā; |
ignorance was dispelled, knowledge arose; |
tamo vihato āloko uppanno; |
darkness was dispelled, light arose; |
yathā taṁ appamattassa ātāpino pahitattassa viharato. |
as happens to one dwelling diligent, ardent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. |
“When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, pliable, wieldy, steady, and attained to imperturbability, I directed it to the **knowledge of the destruction of the taints**. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. |
I directly knew as it actually is: ‘This is suffering’; I directly knew as it actually is: ‘This is the origin of suffering’; I directly knew as it actually is: ‘This is the cessation of suffering’; I directly knew as it actually is: ‘This is the path leading to the cessation of suffering.’ |
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. |
“I directly knew as it actually is: ‘These are the taints’; I directly knew as it actually is: ‘This is the origin of the taints’; I directly knew as it actually is: ‘This is the cessation of the taints’; I directly knew as it actually is: ‘This is the path leading to the cessation of the taints.’ |
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi: |
As I thus knew and thus saw, my mind was liberated from the taint of sensual desire, liberated from the taint of being, liberated from the taint of ignorance. When liberated, there was the knowledge: ‘Liberated.’ |
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. |
I directly knew: ‘Birth is destroyed, the spiritual life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayaṁ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; |
“This, bhikkhus, was my **third knowledge attained in the last watch of the night**; |
avijjā vihatā vijjā uppannā; |
ignorance was dispelled, knowledge arose; |
tamo vihato āloko uppanno; |
darkness was dispelled, light arose; |
yathā taṁ appamattassa ātāpino pahitattassa viharato. |
as happens to one dwelling diligent, ardent, and resolute. |
Seyyathāpi, bhikkhave, araññe pavane mahantaṁ ninnaṁ pallalaṁ. |
“Just as, bhikkhus, in a forest wilderness, a large lake, a shallow pool. |
Tamenaṁ mahāmigasaṅgho upanissāya vihareyya. |
A large herd of deer would dwell dependent on it. |
Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo. |
A certain man, wishing for their harm, wishing for their disadvantage, wishing for their insecurity, might arise. |
So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ pidaheyya, vivareyya kummaggaṁ, odaheyya okacaraṁ, ṭhapeyya okacārikaṁ. |
He would close the safe, auspicious path, the pleasant-going path, and open a wrong path, lay down a snare, and place a decoy. |
Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṁ āpajjeyya. |
Thus, bhikkhus, that large herd of deer would at a later time come to ruin and disaster. |
Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. |
But, bhikkhus, a certain man, wishing for their welfare, wishing for their advantage, wishing for their security, might arise for that very large herd of deer. |
So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ vivareyya, pidaheyya kummaggaṁ, ūhaneyya okacaraṁ, nāseyya okacārikaṁ. |
He would open the safe, auspicious path, the pleasant-going path, close a wrong path, remove the snare, and drive away the decoy. |
Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. |
Thus, bhikkhus, that large herd of deer would at a later time grow, increase, and develop. |
Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya. |
“This simile, bhikkhus, was made by me for the purpose of conveying meaning. |
Ayaṁ cevettha attho—mahantaṁ ninnaṁ pallalanti kho, bhikkhave, kāmānametaṁ adhivacanaṁ. |
This is its meaning here—the **large lake, a shallow pool**, bhikkhus, is a term for **sensual pleasures**. |
Mahāmigasaṅghoti kho, bhikkhave, sattānametaṁ adhivacanaṁ. |
The **large herd of deer**, bhikkhus, is a term for **beings**. |
Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. |
The **man wishing for their harm, wishing for their disadvantage, wishing for their insecurity**, bhikkhus, is a term for **Māra the Evil One**. |
Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ—micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa. |
The **wrong path**, bhikkhus, is a term for the **Noble Eightfold Path of wrongness**, that is, wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. |
Okacaroti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. |
The **snare**, bhikkhus, is a term for **lustful delight**. |
Okacārikāti kho, bhikkhave, avijjāyetaṁ adhivacanaṁ. |
The **decoy**, bhikkhus, is a term for **ignorance**. |
Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. |
The **man wishing for their welfare, wishing for their advantage, wishing for their security**, bhikkhus, is a term for the **Tathāgata, the Arahant, the Fully Enlightened One**. |
Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ—sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa. |
The **safe path, auspicious, pleasant-going**, bhikkhus, is a term for the **Noble Eightfold Path**, that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā. |
“Thus, bhikkhus, the safe path, auspicious, pleasant-going, has been opened by me; the wrong path has been closed; the snare has been removed; the decoy has been driven away. |
Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. |
“Whatever a teacher should do for his disciples out of compassion, desiring their welfare, out of compassion, that has been done by me for you. |
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; |
These, bhikkhus, are roots of trees; these are empty huts; |
jhāyatha, bhikkhave, mā pamādattha; |
meditate, bhikkhus, do not be negligent; |
mā pacchā vippaṭisārino ahuvattha. |
do not regret it later. |
Ayaṁ vo amhākaṁ anusāsanī”ti. |
This is our instruction to you.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus were satisfied and rejoiced in the Blessed One’s words. |
Dvedhāvitakkasuttaṁ niṭṭhitaṁ navamaṁ. |
The Discourse on the Two Kinds of Thinking is concluded, the ninth. |
mn20 |
|
Majjhima Nikāya 20 |
MN 20 |
Vitakkasaṇṭhānasutta |
The Discourse on the Removal of Thoughts |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus thus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir!” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṁ manasi kātabbāni. |
“A bhikkhu, bhikkhus, who is committed to the Higher Mind, should from time to time attend to **five signs**. |
Katamāni pañca? |
What are the five? |
Idha, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ. |
“Here, bhikkhus, if, when a bhikkhu attends to a certain sign, unwholesome evil thoughts connected with desire, with aversion, or with delusion arise in him, then, bhikkhus, that bhikkhu should attend to **another sign** that is connected with wholesomeness. |
Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
When he attends to **another sign** that is connected with wholesomeness, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṁ āṇiṁ abhinihaneyya abhinīhareyya abhinivatteyya; |
Just as, bhikkhus, a skilled carpenter or carpenter’s apprentice might drive out a coarse peg with a fine peg, pull it out, and knock it away; |
evameva kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ. |
even so, bhikkhus, if, when a bhikkhu attends to a certain sign, unwholesome evil thoughts connected with desire, with aversion, or with delusion arise in him, then, bhikkhus, that bhikkhu should attend to **another sign** that is connected with wholesomeness. |
Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
When he attends to **another sign** that is connected with wholesomeness, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo: |
“If, bhikkhus, when that bhikkhu attends to **another sign** that is connected with wholesomeness, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, then, bhikkhus, that bhikkhu should **examine the danger in those thoughts**: |
‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. |
‘These thoughts are unwholesome, these thoughts are blameable, these thoughts have painful results.’ |
Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
As he examines the danger in those thoughts, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya; |
Just as, bhikkhus, a woman or a man, young, youthful, fond of adornments, would be disgusted, repelled, and revolted if a snake carcass, a dog carcass, or a human carcass were hung around their neck; |
evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo: |
even so, bhikkhus, if, when that bhikkhu attends to **another sign** that is connected with wholesomeness, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, then, bhikkhus, that bhikkhu should **examine the danger in those thoughts**: |
‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. |
‘These thoughts are unwholesome, these thoughts are blameable, these thoughts have painful results.’ |
Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
As he examines the danger in those thoughts, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ asatiamanasikāro āpajjitabbo. |
“If, bhikkhus, even when that bhikkhu examines the danger in those thoughts, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, then, bhikkhus, that bhikkhu should engage in **non-attention and non-mindfulness of those thoughts**. |
Tassa tesaṁ vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
When he engages in **non-attention and non-mindfulness of those thoughts**, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṁ rūpānaṁ adassanakāmo assa; |
Just as, bhikkhus, a keen-eyed man might not wish to see forms that have come into his range of vision; |
so nimīleyya vā aññena vā apalokeyya; |
he would close his eyes or look away; |
evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, te pahīyanti te abbhatthaṁ gacchanti. |
even so, bhikkhus, if, even when that bhikkhu examines the danger in those thoughts, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, those thoughts are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikātabbaṁ. |
“If, bhikkhus, even when that bhikkhu engages in **non-attention and non-mindfulness of those thoughts**, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, then, bhikkhus, that bhikkhu should attend to the **stilling of the thought-formation of those thoughts**. |
Tassa tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
When he attends to the **stilling of the thought-formation of those thoughts**, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Seyyathāpi, bhikkhave, puriso sīghaṁ gaccheyya. |
Just as, bhikkhus, a man might walk quickly. |
Tassa evamassa: |
It would occur to him: |
‘kiṁ nu kho ahaṁ sīghaṁ gacchāmi? |
‘Why am I walking quickly? |
Yannūnāhaṁ saṇikaṁ gaccheyyan’ti. |
Suppose I were to walk slowly.’ |
So saṇikaṁ gaccheyya. |
He would walk slowly. |
Tassa evamassa: |
It would occur to him: |
‘kiṁ nu kho ahaṁ saṇikaṁ gacchāmi? |
‘Why am I walking slowly? |
Yannūnāhaṁ tiṭṭheyyan’ti. |
Suppose I were to stand.’ |
So tiṭṭheyya. |
He would stand. |
Tassa evamassa: |
It would occur to him: |
‘kiṁ nu kho ahaṁ ṭhito? |
‘Why am I standing? |
Yannūnāhaṁ nisīdeyyan’ti. |
Suppose I were to sit.’ |
So nisīdeyya. |
He would sit. |
Tassa evamassa: |
It would occur to him: |
‘kiṁ nu kho ahaṁ nisinno? |
‘Why am I sitting? |
Yannūnāhaṁ nipajjeyyan’ti. |
Suppose I were to lie down.’ |
So nipajjeyya. |
He would lie down. |
Evañhi so, bhikkhave, puriso oḷārikaṁ oḷārikaṁ iriyāpathaṁ abhinivajjetvā sukhumaṁ sukhumaṁ iriyāpathaṁ kappeyya. |
Thus, bhikkhus, that man would abandon coarser postures and assume more subtle postures. |
Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
Even so, bhikkhus, if, even when that bhikkhu engages in **non-attention and non-mindfulness of those thoughts**, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him, those thoughts are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi. |
“If, bhikkhus, even when that bhikkhu attends to the **stilling of the thought-formation of those thoughts**, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him. |
Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhitabbaṁ abhinippīḷetabbaṁ abhisantāpetabbaṁ. |
Then, bhikkhus, that bhikkhu, clenching his teeth and pressing his tongue against the roof of his mouth, should **crush, constrain, and burn out his mind with his mind**. |
Tassa dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
As he, clenching his teeth and pressing his tongue against the roof of his mouth, crushes, constrains, and burns out his mind with his mind, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Seyyathāpi, bhikkhave, balavā puriso dubbalataraṁ purisaṁ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; |
Just as, bhikkhus, a strong man might grasp a weaker man by the head or by the throat or by the shoulder and crush him, constrain him, and burn him out; |
evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi. |
even so, bhikkhus, if, even when that bhikkhu attends to the **stilling of the thought-formation of those thoughts**, unwholesome evil thoughts connected with desire, with aversion, or with delusion still arise in him. |
Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhitabbaṁ abhinippīḷetabbaṁ abhisantāpetabbaṁ. |
Then, bhikkhus, that bhikkhu, clenching his teeth and pressing his tongue against the roof of his mouth, should **crush, constrain, and burn out his mind with his mind**. |
Tassa dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
As he, clenching his teeth and pressing his tongue against the roof of his mouth, crushes, constrains, and burns out his mind with his mind, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Yato kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
“When, bhikkhus, a bhikkhu, if, when he attends to a certain sign, unwholesome evil thoughts connected with desire, with aversion, or with delusion arise in him, then, when he attends to **another sign** that is connected with wholesomeness, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Tesampi vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
When, as he examines the danger in those thoughts, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
When, as he engages in **non-attention and non-mindfulness of those thoughts**, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
When, as he attends to the **stilling of the thought-formation of those thoughts**, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. |
When, as he, clenching his teeth and pressing his tongue against the roof of his mouth, crushes, constrains, and burns out his mind with his mind, those unwholesome evil thoughts connected with desire, with aversion, or with delusion are abandoned, they disappear. |
Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
With their abandoning, his mind becomes settled internally, composed, one-pointed, and concentrated. |
Ayaṁ vuccati, bhikkhave, bhikkhu vasī vitakkapariyāyapathesu. |
This, bhikkhus, is called a bhikkhu who is a master of the ways of thoughts. |
Yaṁ vitakkaṁ ākaṅkhissati taṁ vitakkaṁ vitakkessati, yaṁ vitakkaṁ nākaṅkhissati na taṁ vitakkaṁ vitakkessati. |
Whatever thought he wishes to think, he will think that thought; whatever thought he does not wish to think, he will not think that thought. |
Acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. |
He has cut off craving, untied the fetter, and by rightly understanding conceit, he has made an end of suffering.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus were satisfied and rejoiced in the Blessed One’s words. |
Vitakkasaṇṭhānasuttaṁ niṭṭhitaṁ dasamaṁ. |
The Discourse on the Removal of Thoughts is concluded, the tenth. |
Sīhanādavaggo niṭṭhito dutiyo. |
The Chapter on the Lion’s Roar, the second, is concluded. |
Tassuddānaṁ |
Summary of that: |
Cūḷasīhanādalomahaṁsavaro, |
The Cūḷasīhanāda, the Lomahaṁsa, |
Mahācūḷadukkhakkhandhaanumānikasuttaṁ; |
the Mahācūḷadukkhakkhandha, the Anumānika Sutta; |
Khilapatthamadhupiṇḍikadvidhāvitakka, |
The Khilapattha, the Madhupiṇḍika, the Dvedhāvitakka, |
Pañcanimittakathā puna vaggo. |
And the Pañcanimittakathā, again, is the chapter. |
mn21 |
MN 21 |
Majjhima Nikāya 21 |
The Middle Length Discourses 21 |
Kakacūpamasutta |
The Simile of the Saw |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati. |
Now on that occasion the venerable Moḷiyaphagguna was associating overmuch with bhikkhunīs. |
Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. |
The venerable Moḷiyaphagguna was associating with bhikkhunīs in such a way that if any bhikkhu spoke in dispraise of those bhikkhunīs in the venerable Moḷiyaphagguna’s presence, the venerable Moḷiyaphagguna became angry and displeased and even started a dispute. |
Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. |
And if any bhikkhu spoke in dispraise of the venerable Moḷiyaphagguna in those bhikkhunīs’ presence, those bhikkhunīs became angry and displeased and even started a dispute. |
Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati. |
In such a way was the venerable Moḷiyaphagguna associating with bhikkhunīs. |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; |
Then a certain bhikkhu went to the Blessed One, |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
and after paying homage to him, sat down to one side. |
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: |
Sitting to one side, that bhikkhu told the Blessed One: |
“āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati. |
“Venerable sir, the venerable Moḷiyaphagguna is associating overmuch with bhikkhunīs. |
Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. |
Venerable sir, the venerable Moḷiyaphagguna is associating with bhikkhunīs in such a way that if any bhikkhu speaks in dispraise of those bhikkhunīs in the venerable Moḷiyaphagguna’s presence, the venerable Moḷiyaphagguna becomes angry and displeased and even starts a dispute. |
Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. |
And if any bhikkhu speaks in dispraise of the venerable Moḷiyaphagguna in those bhikkhunīs’ presence, those bhikkhunīs become angry and displeased and even start a dispute. |
Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharatī”ti. |
In such a way, venerable sir, is the venerable Moḷiyaphagguna associating with bhikkhunīs.” |
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: |
Then the Blessed One addressed a certain bhikkhu: |
“ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi: |
“Come, bhikkhu, tell the bhikkhu Moḷiyaphagguna in my name |
‘satthā taṁ, āvuso phagguna, āmantetī’”ti. |
that the Teacher calls him, friend Phagguna.” |
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; |
“Yes, venerable sir,” that bhikkhu replied, and he went to the venerable Moḷiyaphagguna |
upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca: |
and told him: |
“satthā taṁ, āvuso phagguna, āmantetī”ti. |
“The Teacher calls you, friend Phagguna.” |
“Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, friend,” the venerable Moḷiyaphagguna replied, and he went to the Blessed One, |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
paid homage to him, and sat down to one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ moḷiyaphaggunaṁ bhagavā etadavoca: |
The Blessed One then said to him: |
“Saccaṁ kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharasi? |
“Is it true, Phagguna, that you are associating overmuch with bhikkhunīs? |
Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasi—sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi. |
That you are associating with bhikkhunīs in such a way that if any bhikkhu speaks in dispraise of those bhikkhunīs in your presence, you become angry and displeased and even start a dispute? |
Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. |
And if any bhikkhu speaks in dispraise of you in those bhikkhunīs’ presence, those bhikkhunīs become angry and displeased and even start a dispute? |
Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti? |
Is it true, Phagguna, that you associate with bhikkhunīs in such a way?” |
“Evaṁ, bhante”ti. |
“Yes, venerable sir.” |
“Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti? |
“Phagguna, are you not a clansman who has gone forth from the home life into homelessness out of faith?” |
“Evaṁ, bhante”ti. |
“Yes, venerable sir.” |
“Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi. |
“Phagguna, it is not proper for you, a clansman gone forth out of faith from the home life into homelessness, to associate overmuch with bhikkhunīs. |
Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. |
Therefore, Phagguna, if anyone should speak in dispraise of those bhikkhunīs in your presence, you should then abandon those desires and thoughts that are household-based. |
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ: |
And herein, Phagguna, you should train thus: |
‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. |
‘My mind will not be affected, nor shall I utter an evil word; I shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.’ |
Evañhi te, phagguna, sikkhitabbaṁ. |
This is how you should train, Phagguna. |
Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya. |
Therefore, Phagguna, if anyone should strike those bhikkhunīs in your presence with his hand, with a clod, with a stick, or with a knife, |
Tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. |
you should then abandon those desires and thoughts that are household-based. |
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. |
And herein, Phagguna, you should train thus: ‘My mind will not be affected, nor shall I utter an evil word; I shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.’ |
Evañhi te, phagguna, sikkhitabbaṁ. |
This is how you should train, Phagguna. |
Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. |
Therefore, Phagguna, if anyone should speak in dispraise of you in your presence, you should then abandon those desires and thoughts that are household-based. |
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. |
And herein, Phagguna, you should train thus: ‘My mind will not be affected, nor shall I utter an evil word; I shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.’ |
Evañhi te, phagguna, sikkhitabbaṁ. |
This is how you should train, Phagguna. |
Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. |
Therefore, Phagguna, if anyone should strike you with his hand, with a clod, with a stick, or with a knife, you should then abandon those desires and thoughts that are household-based. |
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. |
And herein, Phagguna, you should train thus: ‘My mind will not be affected, nor shall I utter an evil word; I shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate.’ |
Evañhi te, phagguna, sikkhitabban”ti. |
This is how you should train, Phagguna.” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ. |
“Bhikkhus, there was a time when the bhikkhus gratified my mind. |
Idhāhaṁ, bhikkhave, bhikkhū āmantesiṁ—ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi. |
Here, bhikkhus, I addressed the bhikkhus thus: ‘Bhikkhus, I eat only in one session. |
Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. |
By eating only in one session, bhikkhus, I am aware of good health, few ailments, lightness, strength, and a comfortable abiding. |
Etha tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha. |
Come, bhikkhus, you too eat only in one session. |
Ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. |
By eating only in one session, bhikkhus, you too will be aware of good health, few ailments, lightness, strength, and a comfortable abiding.’ |
Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; |
Bhikkhus, there was no need for me to give instruction to those bhikkhus; |
satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. |
mindfulness just needed to be established in them, bhikkhus. |
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. |
Suppose, bhikkhus, on level ground at a crossroads, a chariot yoked with thoroughbreds was standing ready with a goad placed there. |
Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. |
A skilled trainer, a charioteer of horses to be tamed, might mount it, and taking the reins in his left hand and the goad in his right, might drive out and back wherever he wishes, whenever he wishes. |
Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. |
So too, bhikkhus, there was no need for me to give instruction to those bhikkhus; mindfulness just needed to be established in them, bhikkhus. |
Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. |
Therefore, bhikkhus, you too should abandon what is unwholesome and apply yourselves to wholesome states. |
Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha. |
In this way you too will come to growth, increase, and fullness in this Dhamma and Discipline. |
Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ. |
Suppose, bhikkhus, not far from a village or town there was a great sāl-tree forest. |
Tañcassa eḷaṇḍehi sañchannaṁ. |
And it was choked with castor-oil weeds. |
Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. |
And some man would appear who desired its welfare, good, and security. |
So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṁ suvisodhitaṁ visodheyya. |
He would cut down and remove the crooked sāl saplings that robbed the sap, and he would thoroughly clear out the inner forest. |
Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya. |
And he would take proper care of the sāl saplings that were straight and well-formed. |
Evañhetaṁ, bhikkhave, sālavanaṁ aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. |
In this way, bhikkhus, that sāl-tree forest would in time come to growth, increase, and fullness. |
Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. |
So too, bhikkhus, you too should abandon what is unwholesome and apply yourselves to wholesome states. |
Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha. |
In this way you too will come to growth, increase, and fullness in this Dhamma and Discipline. |
Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. |
Formerly, bhikkhus, in this same Sāvatthī, there was a householder’s wife named Vedehikā. |
Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato: |
Bhikkhus, a good report about the householder’s wife Vedehikā had spread thus: |
‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. |
‘The lady Vedehikā is gentle, the lady Vedehikā is meek, the lady Vedehikā is calm.’ |
Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā. |
Now, bhikkhus, the householder’s wife Vedehikā had a maid named Kāḷī, who was clever, diligent, and managed her work well. |
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: |
Then, bhikkhus, it occurred to the maid Kāḷī: |
‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: |
‘A good report about my lady has spread thus: |
“soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti. |
“The lady Vedehikā is gentle, the lady Vedehikā is meek, the lady Vedehikā is calm.” |
Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁ udāhu mayhamevete kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ? |
Now, does my lady not show her anger because it is actually absent within her, or because it is not absent, or is it just because my work is well managed that my lady does not show her anger though it is actually present within her, not absent? |
Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti. |
Suppose I were to test my lady.’ |
Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. |
So, bhikkhus, the maid Kāḷī got up late in the day. |
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: |
Then, bhikkhus, the householder’s wife Vedehikā said to the maid Kāḷī: |
‘he je kāḷī’ti. |
‘Hey, Kāḷī!’ |
‘Kiṁ, ayye’ti? |
‘What is it, madam?’ |
‘Kiṁ, je, divā uṭṭhāsī’ti? |
‘Why, girl, did you get up so late in the day?’ |
‘Na khvayye, kiñcī’ti. |
‘It’s nothing, madam.’ |
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi. |
‘Nothing indeed, you wicked girl, to get up so late in the day!’ Angry and displeased, she frowned. |
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: |
Then, bhikkhus, it occurred to the maid Kāḷī: |
‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ; |
‘My lady does not show her anger because it is actually present within her, not because it is absent. |
mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. |
It is just because my work is well managed that my lady does not show her anger though it is actually present within her, not absent. |
Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti. |
Suppose I were to test my lady further.’ |
Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. |
So, bhikkhus, the maid Kāḷī got up even later in the day. |
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: |
Then, bhikkhus, the householder’s wife Vedehikā said to the maid Kāḷī: |
‘he je kāḷī’ti. |
‘Hey, Kāḷī!’ |
‘Kiṁ, ayye’ti? |
‘What is it, madam?’ |
‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti? |
‘Why, girl, did you get up even later in the day?’ |
‘Na khvayye, kiñcī’ti. |
‘It’s nothing, madam.’ |
‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi. |
‘Nothing indeed, you wicked girl, to get up even later in the day!’ Angry and displeased, she uttered displeased words. |
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: |
Then, bhikkhus, it occurred to the maid Kāḷī: |
‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. |
‘My lady does not show her anger because it is actually present within her, not because it is absent. |
Mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. |
It is just because my work is well managed that my lady does not show her anger though it is actually present within her, not absent. |
Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti. |
Suppose I were to test my lady still further.’ |
Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. |
So, bhikkhus, the maid Kāḷī got up still later in the day. |
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: |
Then, bhikkhus, the householder’s wife Vedehikā said to the maid Kāḷī: |
‘he je kāḷī’ti. |
‘Hey, Kāḷī!’ |
‘Kiṁ, ayye’ti? |
‘What is it, madam?’ |
‘Kiṁ, je, divā uṭṭhāsī’ti? |
‘Why, girl, did you get up so late in the day?’ |
‘Na khvayye, kiñcī’ti. |
‘It’s nothing, madam.’ |
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi. |
‘Nothing indeed, you wicked girl, to get up so late in the day!’ Angry and displeased, she took a rolling-pin and struck her on the head, splitting her head. |
Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi: |
Then, bhikkhus, the maid Kāḷī, with her head split and blood flowing, denounced her to the neighbors: |
‘passathayye, soratāya kammaṁ; |
‘See, good sirs, the gentle lady’s deed! |
passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ. |
See, good sirs, the meek lady’s deed! See, good sirs, the calm lady’s deed! |
Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti. |
How can she, because her only maid got up late, become angry and displeased, and take a rolling-pin and strike her on the head, splitting her head?’ |
Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi: |
Then, bhikkhus, later on a bad report about the householder’s wife Vedehikā spread thus: |
‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti. |
‘The lady Vedehikā is fierce, the lady Vedehikā is not meek, the lady Vedehikā is not calm.’ |
Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. |
So too, bhikkhus, some bhikkhu here is very gentle, very meek, very calm, as long as disagreeable courses of speech do not touch him. |
Yato ca, bhikkhave, bhikkhuṁ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo. |
But it is when disagreeable courses of speech touch a bhikkhu that he is to be known as ‘gentle,’ as ‘meek,’ as ‘calm.’ |
Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati. |
I do not call that bhikkhu ‘easy to admonish,’ bhikkhus, who is easy to admonish and becomes amenable only on account of robes, almsfood, lodging, and medicinal requisites for the sick. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati. |
Because, bhikkhus, when that bhikkhu does not obtain robes, almsfood, lodging, and medicinal requisites for the sick, he is not easy to admonish and does not become amenable. |
Yo ca kho, bhikkhave, bhikkhu dhammaṁyeva sakkaronto, dhammaṁ garuṁ karonto, dhammaṁ mānento, dhammaṁ pūjento, dhammaṁ apacāyamāno suvaco hoti, sovacassataṁ āpajjati, tamahaṁ ‘suvaco’ti vadāmi. |
But, bhikkhus, that bhikkhu who is easy to admonish and becomes amenable because he honors the Dhamma, esteems the Dhamma, respects the Dhamma, reveres the Dhamma, and pays homage to the Dhamma—him I call ‘easy to admonish.’ |
Tasmātiha, bhikkhave, ‘dhammaṁyeva sakkarontā, dhammaṁ garuṁ karontā, dhammaṁ mānentā, dhammaṁ pūjentā, dhammaṁ apacāyamānā suvacā bhavissāma, sovacassataṁ āpajjissāmā’ti. |
Therefore, bhikkhus, you should train thus: ‘Honoring the Dhamma, esteeming the Dhamma, respecting the Dhamma, revering the Dhamma, and paying homage to the Dhamma, we shall be easy to admonish and shall become amenable.’ |
Evañhi vo, bhikkhave, sikkhitabbaṁ. |
This is how you should train, bhikkhus. |
Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ—kālena vā akālena vā; |
Bhikkhus, there are these five courses of speech that others may use when speaking to you: at the right time or at the wrong time; |
bhūtena vā abhūtena vā; |
truthfully or untruthfully; |
saṇhena vā pharusena vā; |
gently or harshly; |
atthasaṁhitena vā anatthasaṁhitena vā; |
beneficially or unbeneficially; |
mettacittā vā dosantarā vā. |
with a mind of loving-kindness or with inner hate. |
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; |
Bhikkhus, when others speak to you, they may speak at the right time or at the wrong time; |
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; |
bhikkhus, when others speak to you, they may speak truthfully or untruthfully; |
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; |
bhikkhus, when others speak to you, they may speak gently or harshly; |
atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; |
bhikkhus, when others speak to you, they may speak beneficially or unbeneficially; |
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. |
bhikkhus, when others speak to you, they may speak with a mind of loving-kindness or with inner hate. |
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: |
Herein, bhikkhus, you should train thus: |
‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. |
‘Our minds will not be affected, nor shall we utter an evil word; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate. |
Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. |
We shall abide pervading that person with a mind imbued with loving-kindness; and starting with him, we shall abide pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.’ |
Evañhi vo, bhikkhave, sikkhitabbaṁ. |
This is how you should train, bhikkhus. |
Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya. |
Suppose, bhikkhus, a man were to come with a hoe and a basket. |
So evaṁ vadeyya: |
And he were to say: |
‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti. |
‘I will make this great earth earthless.’ |
So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya: |
He would dig here and there, scatter soil here and there, spit here and there, and urinate here and there, saying: |
‘apathavī bhavasi, apathavī bhavasī’ti. |
‘Be earthless, be earthless!’ |
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti? |
What do you think, bhikkhus? Could that man make this great earth earthless?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. |
“Venerable sir, this great earth is deep and immeasurable. |
Sā na sukarā apathavī kātuṁ; |
It cannot easily be made earthless; |
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
that man would only reap weariness and vexation.” |
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ—kālena vā akālena vā; |
“So too, bhikkhus, there are these five courses of speech that others may use when speaking to you: at the right time or at the wrong time; |
bhūtena vā abhūtena vā; |
truthfully or untruthfully; |
saṇhena vā pharusena vā; |
gently or harshly; |
atthasaṁhitena vā anatthasaṁhitena vā; |
beneficially or unbeneficially; |
mettacittā vā dosantarā vā. |
with a mind of loving-kindness or with inner hate. |
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; |
Bhikkhus, when others speak to you, they may speak at the right time or at the wrong time; |
bhūtena vā bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; |
bhikkhus, when others speak to you, they may speak truthfully or untruthfully; |
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; |
bhikkhus, when others speak to you, they may speak gently or harshly; |
atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; |
bhikkhus, when others speak to you, they may speak beneficially or unbeneficially; |
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. |
bhikkhus, when others speak to you, they may speak with a mind of loving-kindness or with inner hate. |
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: |
Herein, bhikkhus, you should train thus: |
‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. |
‘Our minds will not be affected, nor shall we utter an evil word; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate. |
Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. |
We shall abide pervading that person with a mind imbued with loving-kindness; and starting with him, we shall abide pervading the all-encompassing world with a mind like the earth, abundant, exalted, immeasurable, without hostility and without ill will.’ |
Evañhi vo, bhikkhave, sikkhitabbaṁ. |
This is how you should train, bhikkhus. |
Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya. |
Suppose, bhikkhus, a man were to come with lac, or turmeric, or indigo, or madder. |
So evaṁ vadeyya: |
And he were to say: |
‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti. |
‘I will paint a figure in this space, I will make a figure appear in this space.’ |
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti? |
What do you think, bhikkhus? Could that man paint a figure in space, could he make a figure appear in space?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Ayañhi, bhante, ākāso arūpī anidassano. |
“Venerable sir, this space is formless and invisible. |
Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ; |
It is not easy to paint a figure there, to make a figure appear there; |
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
that man would only reap weariness and vexation.” |
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. |
“So too, bhikkhus, there are these five courses of speech that others may use when speaking to you: at the right time or at the wrong time… (you should train thus:) ‘…starting with him, we shall abide pervading the all-encompassing world with a mind like space, abundant, exalted, immeasurable, without hostility and without ill will.’ |
Evañhi vo, bhikkhave, sikkhitabbaṁ. |
This is how you should train, bhikkhus. |
Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya. |
Suppose, bhikkhus, a man were to come with a blazing grass torch. |
So evaṁ vadeyya: |
And he were to say: |
‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti. |
‘With this blazing grass torch I will heat up the river Ganges, I will make it boil.’ |
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā”ti? |
What do you think, bhikkhus? Could that man with a blazing grass torch heat up the river Ganges, could he make it boil?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Gaṅgā hi, bhante, nadī gambhīrā appameyyā. |
“Venerable sir, the river Ganges is deep and immeasurable. |
Sā na sukarā ādittāya tiṇukkāya santāpetuṁ samparitāpetuṁ; |
It is not easy to heat it up, to make it boil with a blazing grass torch; |
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
that man would only reap weariness and vexation.” |
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. |
“So too, bhikkhus, there are these five courses of speech that others may use when speaking to you: at the right time or at the wrong time… (you should train thus:) ‘…starting with him, we shall abide pervading the all-encompassing world with a mind like the river Ganges, abundant, exalted, immeasurable, without hostility and without ill will.’ |
Evañhi vo, bhikkhave, sikkhitabbaṁ. |
This is how you should train, bhikkhus. |
Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. |
Suppose, bhikkhus, there was a catskin bag that was rubbed, well-rubbed, thoroughly rubbed, soft, downy, with the rustling and crackling removed. |
Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya. |
Then a man would come with a stick or a potsherd. |
So evaṁ vadeyya: |
And he were to say: |
‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti. |
‘This catskin bag that is rubbed, well-rubbed, thoroughly rubbed, soft, downy, with the rustling and crackling removed—I will make it rustle, I will make it crackle with a stick or a potsherd.’ |
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ kareyya, bharabharaṁ kareyyā”ti? |
What do you think, bhikkhus? Could that man make that catskin bag—rubbed, well-rubbed, thoroughly rubbed, soft, downy, with the rustling and crackling removed—rustle or crackle with a stick or a potsherd?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. |
“Venerable sir, that catskin bag is rubbed, well-rubbed, thoroughly rubbed, soft, downy, with the rustling and crackling removed. |
Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ; |
It is not easy to make it rustle or crackle with a stick or a potsherd; |
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
that man would only reap weariness and vexation.” |
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā; |
“So too, bhikkhus, there are these five courses of speech that others may use when speaking to you: at the right time or at the wrong time; |
bhūtena vā abhūtena vā; |
truthfully or untruthfully; |
saṇhena vā pharusena vā; |
gently or harshly; |
atthasaṁhitena vā anatthasaṁhitena vā; |
beneficially or unbeneficially; |
mettacittā vā dosantarā vā. |
with a mind of loving-kindness or with inner hate. |
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; |
Bhikkhus, when others speak to you, they may speak at the right time or at the wrong time; |
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; |
bhikkhus, when others speak to you, they may speak truthfully or untruthfully; |
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; |
bhikkhus, when others speak to you, they may speak gently or harshly; |
atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; |
bhikkhus, when others speak to you, they may speak beneficially or unbeneficially; |
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. |
bhikkhus, when others speak to you, they may speak with a mind of loving-kindness or with inner hate. |
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: |
Herein, bhikkhus, you should train thus: |
‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. |
‘Our minds will not be affected, nor shall we utter an evil word; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate. |
Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. |
We shall abide pervading that person with a mind imbued with loving-kindness; and starting with him, we shall abide pervading the all-encompassing world with a mind like that catskin bag, abundant, exalted, immeasurable, without hostility and without ill will.’ |
Evañhi vo, bhikkhave, sikkhitabbaṁ. |
This is how you should train, bhikkhus. |
Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. |
Bhikkhus, even if bandits were to sever you limb from limb with a two-handled saw, whoever of you harbors ill will at heart would not be upholding my Teaching. |
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: |
Herein, bhikkhus, you should train thus: |
‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. |
‘Our minds will not be affected, nor shall we utter an evil word; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate. |
Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. |
We shall abide pervading that person with a mind imbued with loving-kindness; and starting with him, we shall abide pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.’ |
Evañhi vo, bhikkhave, sikkhitabbaṁ. |
This is how you should train, bhikkhus. |
Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha. |
Bhikkhus, if you keep this admonition of the Simile of the Saw constantly in mind, |
Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā”ti? |
do you see any course of speech, subtle or gross, that you could not endure?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha. |
“Therefore, bhikkhus, keep this admonition of the Simile of the Saw constantly in mind. |
Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti. |
That will be for your long-term welfare and happiness.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
The bhikkhus were satisfied and delighted in the Blessed One’s words. |
Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Simile of the Saw, the first. |
mn22 |
MN 22 |
Majjhima Nikāya 22 |
The Middle Length Discourses 22 |
Alagaddūpamasutta |
The Simile of the Snake |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: |
Now on that occasion a bhikkhu named Ariṭṭha, formerly a vulture trainer, had conceived such a pernicious view as this: |
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. |
“As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.” |
Assosuṁ kho sambahulā bhikkhū: |
Several bhikkhus heard: |
“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
“The bhikkhu Ariṭṭha, formerly a vulture trainer, has conceived such a pernicious view as this: |
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. |
‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’” |
Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; |
Then those bhikkhus went to the bhikkhu Ariṭṭha, formerly a vulture trainer, |
upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ: |
and said to him: |
“saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
“Is it true, friend Ariṭṭha, that you have conceived such a pernicious view as this: |
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. |
‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them’?” |
“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. |
“Exactly so, friends, as I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.” |
Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: |
Then those bhikkhus, desiring to detach the bhikkhu Ariṭṭha, formerly a vulture trainer, from that pernicious view, cross-questioned him, pressed him for reasons, and discussed the matter with him: |
“mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; |
“Do not say so, friend Ariṭṭha, do not misrepresent the Blessed One; |
na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
it is not good to misrepresent the Blessed One, for the Blessed One would not speak thus. |
Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. |
In many ways, friend Ariṭṭha, obstructive things have been declared obstructive by the Blessed One, and they are indeed able to obstruct one who engages in them. |
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to give little gratification, much suffering, much despair, and the danger in them is greater. |
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … maṁsapesūpamā kāmā vuttā bhagavatā … tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. |
Sensual pleasures have been compared by the Blessed One to a skeleton … to a piece of meat … to a grass torch … to a pit of coals … to a dream … to borrowed goods … to fruit on a tree … to a slaughterhouse … to a sword and spike … to a snake’s head; they involve much suffering and much despair, and the danger in them is greater.’ |
Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: |
Yet the bhikkhu Ariṭṭha, formerly a vulture trainer, though being cross-questioned, pressed for reasons, and discussed with by those bhikkhus, still clung to that pernicious view, adhered to it, and asserted it: |
“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. |
“Exactly so, friends, as I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.” |
Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; |
Since those bhikkhus were unable to detach the bhikkhu Ariṭṭha, formerly a vulture trainer, from that pernicious view, they went to the Blessed One, |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
and after paying homage to him, sat down to one side. |
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Sitting to one side, those bhikkhus told the Blessed One: |
“ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
“Venerable sir, the bhikkhu Ariṭṭha, formerly a vulture trainer, has conceived such a pernicious view as this: |
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. |
‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’ |
Assumha kho mayaṁ, bhante: |
We heard, venerable sir: |
‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. |
‘The bhikkhu Ariṭṭha, formerly a vulture trainer, has conceived such a pernicious view as this: ‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’” |
Atha kho mayaṁ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; |
Then, venerable sir, we went to the bhikkhu Ariṭṭha, formerly a vulture trainer, |
upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocumha: |
and said to him: |
‘saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti? |
‘Is it true, friend Ariṭṭha, that you have conceived such a pernicious view as this: ‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them’?’ |
Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca: |
When this was said, venerable sir, the bhikkhu Ariṭṭha, formerly a vulture trainer, told us: |
‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. |
‘Exactly so, friends, as I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’ |
Atha kho mayaṁ, bhante, ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: |
Then, venerable sir, desiring to detach the bhikkhu Ariṭṭha, formerly a vulture trainer, from that pernicious view, we cross-questioned him, pressed him for reasons, and discussed the matter with him: |
‘mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; |
‘Do not say so, friend Ariṭṭha, do not misrepresent the Blessed One; |
na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
it is not good to misrepresent the Blessed One, for the Blessed One would not speak thus. |
Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. |
In many ways, friend Ariṭṭha, obstructive things have been declared obstructive by the Blessed One, and they are indeed able to obstruct one who engages in them. |
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to give little gratification, much suffering, much despair, and the danger in them is greater. |
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. |
Sensual pleasures have been compared by the Blessed One to a skeleton …pe… to a snake’s head; they involve much suffering and much despair, and the danger in them is greater.’ |
Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: |
Yet, venerable sir, the bhikkhu Ariṭṭha, formerly a vulture trainer, though being cross-questioned, pressed for reasons, and discussed with by us, still clung to that pernicious view, adhered to it, and asserted it: |
‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. |
‘Exactly so, friends, as I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’ |
Yato kho mayaṁ, bhante, nāsakkhimha ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti. |
Since we were unable, venerable sir, to detach the bhikkhu Ariṭṭha, formerly a vulture trainer, from that pernicious view, we have now reported this matter to the Blessed One.” |
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: |
Then the Blessed One addressed a certain bhikkhu: |
“ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi: |
“Come, bhikkhu, tell the bhikkhu Ariṭṭha, formerly a vulture trainer, in my name |
‘satthā taṁ, āvuso ariṭṭha, āmantetī’”ti. |
that the Teacher calls him, friend Ariṭṭha.” |
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; |
“Yes, venerable sir,” that bhikkhu replied, and he went to the bhikkhu Ariṭṭha, formerly a vulture trainer, |
upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: |
and told him: |
“satthā taṁ, āvuso ariṭṭha, āmantetī”ti. |
“The Teacher calls you, friend Ariṭṭha.” |
“Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, friend,” the bhikkhu Ariṭṭha, formerly a vulture trainer, replied, and he went to the Blessed One, |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
paid homage to him, and sat down to one side. |
Ekamantaṁ nisinnaṁ kho ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ bhagavā etadavoca: |
The Blessed One then said to him: |
“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
“Is it true, Ariṭṭha, that you have conceived such a pernicious view as this: |
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti? |
‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not really able to obstruct one who engages in them’?” |
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: |
“Exactly so, venerable sir, as I understand the Dhamma taught by the Blessed One: |
‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. |
‘those things called obstructions by the Blessed One are not really able to obstruct one who engages in them.’” |
“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? |
“To whom, misguided man, do you understand me to have taught the Dhamma in that way? |
Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? |
Have I not, misguided man, in many ways declared obstructive things to be obstructive? |
Alañca pana te paṭisevato antarāyāya. |
And they are indeed able to obstruct one who engages in them. |
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by me to give little gratification, much suffering, much despair, and the danger in them is greater. |
Aṭṭhikaṅkalūpamā kāmā vuttā mayā … maṁsapesūpamā kāmā vuttā mayā … tiṇukkūpamā kāmā vuttā mayā … aṅgārakāsūpamā kāmā vuttā mayā … supinakūpamā kāmā vuttā mayā … yācitakūpamā kāmā vuttā mayā … rukkhaphalūpamā kāmā vuttā mayā … asisūnūpamā kāmā vuttā mayā … sattisūlūpamā kāmā vuttā mayā … sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been compared by me to a skeleton … to a piece of meat … to a grass torch … to a pit of coals … to a dream … to borrowed goods … to fruit on a tree … to a slaughterhouse … to a sword and spike … to a snake’s head; they involve much suffering and much despair, and the danger in them is greater. |
Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi. |
Yet you, misguided man, through your own wrong grasp, not only misrepresent us but also undermine yourself and produce much demerit. |
Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. |
That, misguided man, will be for your long-term harm and suffering.” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“Taṁ kiṁ maññatha, bhikkhave, api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti? |
“What do you think, bhikkhus? Has this bhikkhu Ariṭṭha, formerly a vulture trainer, produced even a spark of heat in this Dhamma and Discipline?” |
“Kiñhi siyā, bhante; |
“How could he, venerable sir? |
no hetaṁ, bhante”ti. |
No, venerable sir.” |
Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
When this was said, the bhikkhu Ariṭṭha, formerly a vulture trainer, sat silent, dismayed, with shoulders drooping, downcast, brooding, and unable to reply. |
Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: |
Then the Blessed One, knowing that the bhikkhu Ariṭṭha, formerly a vulture trainer, was silent, dismayed, with shoulders drooping, downcast, brooding, and unable to reply, said to him: |
“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. |
“You will be recognized, misguided man, by this pernicious view of yours. |
Idhāhaṁ bhikkhū paṭipucchissāmī”ti. |
I shall now question the bhikkhus on this matter.” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī”ti? |
“Do you too, bhikkhus, understand the Dhamma taught by me as this bhikkhu Ariṭṭha, formerly a vulture trainer, does when, through his own wrong grasp, he not only misrepresents us but also undermines himself and produces much demerit?” |
“No hetaṁ, bhante. |
“No, venerable sir. |
Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; |
For in many ways, venerable sir, obstructive things have been declared obstructive by the Blessed One; |
alañca pana te paṭisevato antarāyāya. |
and they are indeed able to obstruct one who engages in them. |
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to give little gratification, much suffering, much despair, and the danger in them is greater. |
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. |
Sensual pleasures have been compared by the Blessed One to a skeleton …pe… to a snake’s head; they involve much suffering and much despair, and the danger in them is greater.’ |
“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. |
“Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in this way. |
Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya. |
For in many ways, bhikkhus, obstructive things have been declared by me to be obstructive, and they are indeed able to obstruct one who engages in them. |
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by me to give little gratification, much suffering, much despair, and the danger in them is greater. |
Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been compared by me to a skeleton …pe… to a snake’s head; they involve much suffering and much despair, and the danger in them is greater. |
Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati. |
Yet this bhikkhu Ariṭṭha, formerly a vulture trainer, through his own wrong grasp, not only misrepresents us but also undermines himself and produces much demerit. |
Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya. |
That will be for that misguided man’s long-term harm and suffering. |
So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṁ ṭhānaṁ vijjati. |
For it is impossible, bhikkhus, that one could engage in sensual pleasures apart from sensual desires, apart from perceptions of sensual pleasure, apart from thoughts of sensual pleasure. |
Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
Here, bhikkhus, some misguided men learn the Dhamma—discourses, stanzas, expositions, verses, utterances, inspired words, birth stories, marvellous accounts, and answers to questions. |
Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti. |
Having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. |
Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti. |
Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. |
Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca. |
They learn the Dhamma only for the sake of criticising others and for winning in debates. |
Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti. |
And they do not experience the purpose for which they learned the Dhamma. |
Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. |
Those teachings, wrongly grasped by them, lead to their long-term harm and suffering. |
Taṁ kissa hetu? |
For what reason? |
Duggahitattā, bhikkhave, dhammānaṁ. |
Because of the wrong grasp of those teachings, bhikkhus. |
Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. |
Suppose, bhikkhus, a man needing a water snake, seeking a water snake, wandering in search of a water snake. |
So passeyya mahantaṁ alagaddaṁ. |
He might see a large water snake. |
Tamenaṁ bhoge vā naṅguṭṭhe vā gaṇheyya. |
He might grasp it by the coil or by the tail. |
Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya. |
That water snake, turning back, might bite him on the hand or arm, or on some other limb. |
So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. |
From that cause he would come to death or deadly suffering. |
Taṁ kissa hetu? |
For what reason? |
Duggahitattā, bhikkhave, alagaddassa. |
Because of the wrong grasp of the water snake, bhikkhus. |
Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
So too, bhikkhus, some misguided men here learn the Dhamma—discourses, stanzas, expositions, verses, utterances, inspired words, birth stories, marvellous accounts, and answers to questions. |
Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti. |
Having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. |
Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti. |
Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. |
Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca. |
They learn the Dhamma only for the sake of criticising others and for winning in debates. |
Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti. |
And they do not experience the purpose for which they learned the Dhamma. |
Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. |
Those teachings, wrongly grasped by them, lead to their long-term harm and suffering. |
Taṁ kissa hetu? |
For what reason? |
Duggahitattā, bhikkhave, dhammānaṁ. |
Because of the wrong grasp of those teachings, bhikkhus. |
Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
Here, bhikkhus, some clansmen learn the Dhamma—discourses, stanzas, expositions, verses, utterances, inspired words, birth stories, marvellous accounts, and answers to questions. |
Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. |
Having learned the Dhamma, they examine the meaning of those teachings with wisdom. |
Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. |
Examining the meaning of those teachings with wisdom, they gain a reflective acceptance of them. |
Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca. |
They do not learn the Dhamma for the sake of criticising others or for winning in debates. |
Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti. |
And they experience the purpose for which they learned the Dhamma. |
Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti. |
Those teachings, rightly grasped by them, lead to their long-term welfare and happiness. |
Taṁ kissa hetu? |
For what reason? |
Suggahitattā bhikkhave dhammānaṁ. |
Because of the right grasp of those teachings, bhikkhus. |
Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. |
Suppose, bhikkhus, a man needing a water snake, seeking a water snake, wandering in search of a water snake. |
So passeyya mahantaṁ alagaddaṁ. |
He might see a large water snake. |
Tamenaṁ ajapadena daṇḍena suniggahitaṁ niggaṇheyya. |
He might hold it down firmly with a forked stick. |
Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya. |
Having held it down firmly with a forked stick, he might grasp it firmly by the neck. |
Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. |
Although, bhikkhus, that water snake might then wrap its coils around that man’s hand or arm, or some other limb, still he would not come to death or deadly suffering from that cause. |
Taṁ kissa hetu? |
For what reason? |
Suggahitattā, bhikkhave, alagaddassa. |
Because of the right grasp of the water snake, bhikkhus. |
Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
So too, bhikkhus, some clansmen here learn the Dhamma—discourses, stanzas, expositions, verses, utterances, inspired words, birth stories, marvellous accounts, and answers to questions. |
Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. |
Having learned the Dhamma, they examine the meaning of those teachings with wisdom. |
Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. |
Examining the meaning of those teachings with wisdom, they gain a reflective acceptance of them. |
Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca. |
They do not learn the Dhamma for the sake of criticising others or for winning in debates. |
Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti. |
And they experience the purpose for which they learned the Dhamma. |
Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti. |
Those teachings, rightly grasped by them, lead to their long-term benefit, welfare, and happiness. |
Taṁ kissa hetu? |
For what reason? |
Suggahitattā, bhikkhave, dhammānaṁ. |
Because of the right grasp of those teachings, bhikkhus. |
Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha. |
Therefore, bhikkhus, when you understand the meaning of my utterances, you should remember it accordingly. |
Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū. |
But when you do not understand the meaning of my utterances, then you should question me about it, or those bhikkhus who are wise. |
Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya. |
I shall show you, bhikkhus, the Dhamma simile of the raft, for crossing over, not for retaining. |
Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno. |
“Suppose, bhikkhus, a man journeying on a road. |
So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; |
He might see a great expanse of water, the near shore beset by fear and danger, the far shore secure and free from fear; |
na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. |
but there is no boat for crossing, nor a bridge for going from this side to the other. |
Tassa evamassa: |
It might occur to him: |
‘ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; |
‘This is a great expanse of water, the near shore beset by fear and danger, the far shore secure and free from fear; |
natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. |
and there is no boat for crossing, nor a bridge for going from this side to the other. |
Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti. |
Suppose I were to collect grass, wood, branches, and leaves, and bind them together into a raft, and then, relying on that raft, and striving with my hands and feet, I would cross over safely to the far shore.’ |
Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya. |
Then, bhikkhus, that man would collect grass, wood, branches, and leaves, and bind them together into a raft, and relying on that raft, and striving with his hands and feet, he would cross over safely to the far shore. |
Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: |
Having crossed over and gone to the far shore, it might occur to that man: |
‘bahukāro kho me ayaṁ kullo; |
‘This raft has been very helpful to me; |
imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo. |
relying on this raft, and striving with my hands and feet, I have crossed over safely to the far shore. |
Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti. |
Suppose I were to hoist this raft on my head or carry it on my shoulder and go wherever I want.’ |
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti? |
What do you think, bhikkhus? By doing so, would that man be doing what should be done with that raft?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa? |
“And what should that man do, bhikkhus, to be doing what should be done with that raft? |
Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: |
Here, bhikkhus, having crossed over and gone to the far shore, it might occur to that man: |
‘bahukāro kho me ayaṁ kullo; |
‘This raft has been very helpful to me; |
imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo. |
relying on this raft, and striving with my hands and feet, I have crossed over safely to the far shore. |
Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti. |
Suppose I were to haul this raft onto dry land or set it adrift in the water and then go wherever I want.’ |
Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa. |
By doing so, bhikkhus, that man would be doing what should be done with that raft. |
Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. |
So too, bhikkhus, the Dhamma has been taught by me with the simile of the raft, for crossing over, not for retaining. |
Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā. |
You, bhikkhus, who understand the Dhamma taught with the simile of the raft, should abandon even wholesome states, how much more so unwholesome states. |
Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. |
Bhikkhus, there are these six bases for views. |
Katamāni cha? |
What six? |
Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; |
Here, bhikkhus, an uninstructed ordinary person, who has no regard for noble ones, is unskilled and undisciplined in their Dhamma, who has no regard for true men, is unskilled and undisciplined in their Dhamma, regards form thus: ‘This is mine, this I am, this is my self’; |
vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; |
he regards feeling thus: ‘This is mine, this I am, this is my self’; |
saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; |
he regards perception thus: ‘This is mine, this I am, this is my self’; |
saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; |
he regards formations thus: ‘This is mine, this I am, this is my self’; |
yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; |
whatever is seen, heard, sensed, cognized, attained, sought after, pondered by the mind, that too he regards thus: ‘This is mine, this I am, this is my self’; |
yampi taṁ diṭṭhiṭṭhānaṁ—so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. |
and this standpoint for views—‘This is the world, this is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall stand fast like unto eternity’—that too he regards thus: ‘This is mine, this I am, this is my self.’ |
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; |
But, bhikkhus, an instructed noble-one's-disciple who has regard for noble ones, is skilled and disciplined in their Dhamma, who has regard for true men, is skilled and disciplined in their Dhamma, regards form thus: ‘This is not mine, this I am not, this is not my self’; |
vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; |
he regards feeling thus: ‘This is not mine, this I am not, this is not my self’; |
saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; |
he regards perception thus: ‘This is not mine, this I am not, this is not my self’; |
saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; |
he regards formations thus: ‘This is not mine, this I am not, this is not my self’; |
yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; |
whatever is seen, heard, sensed, cognized, attained, sought after, pondered by the mind, that too he regards thus: ‘This is not mine, this I am not, this is not my self’; |
yampi taṁ diṭṭhiṭṭhānaṁ—so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. |
and this standpoint for views—‘This is the world, this is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall stand fast like unto eternity’—that too he regards thus: ‘This is not mine, this I am not, this is not my self.’ |
So evaṁ samanupassanto asati na paritassatī”ti. |
Regarding thus, he is not agitated about what is non-existent.” |
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: |
When this was said, a certain bhikkhu said to the Blessed One: |
“siyā nu kho, bhante, bahiddhā asati paritassanā”ti? |
“Venerable sir, could there be agitation about what is non-existent externally?” |
“Siyā, bhikkhū”ti—bhagavā avoca. |
“There could, bhikkhu,” the Blessed One said. |
“Idha bhikkhu ekaccassa evaṁ hoti: |
“Here, bhikkhu, someone thinks thus: |
‘ahu vata me, taṁ vata me natthi; |
‘Alas, I had it! Alas, I have it no longer! |
siyā vata me, taṁ vatāhaṁ na labhāmī’ti. |
Alas, may I have it! Alas, I do not get it!’ |
So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. |
He grieves, is afflicted, laments, beats his breast, and weeps, and falls into delusion. |
Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti. |
Thus, bhikkhu, there is agitation about what is non-existent externally.” |
“Siyā pana, bhante, bahiddhā asati aparitassanā”ti? |
“But, venerable sir, could there be no agitation about what is non-existent externally?” |
“Siyā, bhikkhū”ti—bhagavā avoca. |
“There could, bhikkhu,” the Blessed One said. |
“Idha bhikkhu ekaccassa na evaṁ hoti: |
“Here, bhikkhu, someone does not think thus: |
‘ahu vata me, taṁ vata me natthi; |
‘Alas, I had it! Alas, I have it no longer! |
siyā vata me, taṁ vatāhaṁ na labhāmī’ti. |
Alas, may I have it! Alas, I do not get it!’ |
So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. |
He does not grieve, is not afflicted, does not lament, does not beat his breast and weep, and does not fall into delusion. |
Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti. |
Thus, bhikkhu, there is no agitation about what is non-existent externally.” |
“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti? |
“Venerable sir, could there be agitation about what is non-existent internally?” |
“Siyā, bhikkhū”ti—bhagavā avoca. |
“There could, bhikkhu,” the Blessed One said. |
“Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti: |
“Here, bhikkhu, someone has such a view as this: |
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. |
‘This is the world, this is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall stand fast like unto eternity.’ |
So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. |
He hears the Tathāgata or a disciple of the Tathāgata teaching the Dhamma for the uprooting of all standpoints for views, all adherences, obsessions, and underlying tendencies, for the stilling of all formations, for the relinquishing of all acquisitions, for the destruction of craving, for dispassion, for cessation, for Nibbāna. |
Tassa evaṁ hoti: |
It occurs to him: |
‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. |
‘I shall be annihilated, I shall be destroyed, I shall be no more!’ |
So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. |
He grieves, is afflicted, laments, beats his breast, and weeps, and falls into delusion. |
Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti. |
Thus, bhikkhu, there is agitation about what is non-existent internally.” |
“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti? |
“But, venerable sir, could there be no agitation about what is non-existent internally?” |
“Siyā, bhikkhū”ti bhagavā avoca. |
“There could, bhikkhu,” the Blessed One said. |
“Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti: |
“Here, bhikkhu, someone does not have such a view as this: |
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. |
‘This is the world, this is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall stand fast like unto eternity.’ |
So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. |
He hears the Tathāgata or a disciple of the Tathāgata teaching the Dhamma for the uprooting of all standpoints for views, all adherences, obsessions, and underlying tendencies, for the stilling of all formations, for the relinquishing of all acquisitions, for the destruction of craving, for dispassion, for cessation, for Nibbāna. |
Tassa na evaṁ hoti: |
It does not occur to him: |
‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. |
‘I shall be annihilated, I shall be destroyed, I shall be no more!’ |
So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. |
He does not grieve, is not afflicted, does not lament, does not beat his breast and weep, and does not fall into delusion. |
Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti. |
Thus, bhikkhu, there is no agitation about what is non-existent internally. |
Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya. |
Bhikkhus, you might acquire a possession such that that possession would be permanent, enduring, eternal, not subject to change, and would stand fast like unto eternity. |
Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti? |
Do you see, bhikkhus, any such possession that is permanent, enduring, eternal, not subject to change, and that would stand fast like unto eternity?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya. |
I too, bhikkhus, do not see any possession such that that possession would be permanent, enduring, eternal, not subject to change, and would stand fast like unto eternity. |
Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. |
Bhikkhus, you might cling to a doctrine of self such that, by clinging to that doctrine of self, sorrow, lamentation, pain, grief, and despair would not arise. |
Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? |
Do you see, bhikkhus, any such doctrine of self such that, by clinging to that doctrine of self, sorrow, lamentation, pain, grief, and despair would not arise?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. |
I too, bhikkhus, do not see any doctrine of self such that, by clinging to that doctrine of self, sorrow, lamentation, pain, grief, and despair would not arise. |
Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. |
Bhikkhus, you might take refuge in a view such that, by taking refuge in that view, sorrow, lamentation, pain, grief, and despair would not arise. |
Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? |
Do you see, bhikkhus, any such view such that, by taking refuge in that view, sorrow, lamentation, pain, grief, and despair would not arise?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. |
I too, bhikkhus, do not see any view such that, by taking refuge in that view, sorrow, lamentation, pain, grief, and despair would not arise. |
Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti? |
Bhikkhus, if there were a self, would there be ‘what belongs to my self’?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti? |
“Or, bhikkhus, if there were what belongs to self, would there be ‘my self’?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ: |
“Bhikkhus, since a self and what belongs to a self are not truly and firmly discoverable, this standpoint for views: |
‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti—nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti? |
‘This is the world, this is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall stand fast like unto eternity’—is it not, bhikkhus, an utterly and completely foolish teaching?” |
“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti. |
“What else could it be, venerable sir, but an utterly and completely foolish teaching?” |
“Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti? |
“What do you think, bhikkhus, is form permanent or impermanent?” |
“Aniccaṁ, bhante”. |
“Impermanent, venerable sir.” |
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? |
“And what is impermanent, is that suffering or happiness?” |
“Dukkhaṁ, bhante”. |
“Suffering, venerable sir.” |
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—etaṁ mama, esohamasmi, eso me attā”ti? |
“And what is impermanent, suffering, and subject to change, is it fitting to regard that thus: ‘This is mine, this I am, this is my self’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kiṁ maññatha, bhikkhave, vedanā …pe… saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? |
“What do you think, bhikkhus, is feeling …pe… perception … formations … consciousness permanent or impermanent?” |
“Aniccaṁ, bhante”. |
“Impermanent, venerable sir.” |
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? |
“And what is impermanent, is that suffering or happiness?” |
“Dukkhaṁ, bhante”. |
“Suffering, venerable sir.” |
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—etaṁ mama, esohamasmi, eso me attā”ti? |
“And what is impermanent, suffering, and subject to change, is it fitting to regard that thus: ‘This is mine, this I am, this is my self’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
“Therefore, bhikkhus, whatever form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ |
Yā kāci vedanā …pe… yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
Whatever feeling …pe… whatever perception … whatever formations … whatever consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ |
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati, nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
Seeing thus, bhikkhus, an instructed noble-one's-disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: ‘Liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi. |
This, bhikkhus, is called a bhikkhu who has lifted the cross-bar, it is said; who has filled the moat, it is said; who has pulled up the pillar, it is said; who has no bolt, it is said; a noble one with banner lowered, burden dropped, detached, it is said. |
Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? |
And how, bhikkhus, is a bhikkhu one who has lifted the cross-bar? |
Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. |
Here, bhikkhus, a bhikkhu’s ignorance is abandoned, its root destroyed, made like a palm stump, obliterated, so that it is no more subject to future arising. |
Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti. |
Thus, bhikkhus, is a bhikkhu one who has lifted the cross-bar. |
Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti? |
And how, bhikkhus, is a bhikkhu one who has filled the moat? |
Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. |
Here, bhikkhus, a bhikkhu’s renewal of existence and journeying on in birth is abandoned, its root destroyed, made like a palm stump, obliterated, so that it is no more subject to future arising. |
Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti. |
Thus, bhikkhus, is a bhikkhu one who has filled the moat. |
Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? |
And how, bhikkhus, is a bhikkhu one who has pulled up the pillar? |
Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. |
Here, bhikkhus, a bhikkhu’s craving is abandoned, its root destroyed, made like a palm stump, obliterated, so that it is no more subject to future arising. |
Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti. |
Thus, bhikkhus, is a bhikkhu one who has pulled up the pillar. |
Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? |
And how, bhikkhus, is a bhikkhu one who has no bolt? |
Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni. |
Here, bhikkhus, a bhikkhu’s five lower fetters are abandoned, their root destroyed, made like a palm stump, obliterated, so that they are no more subject to future arising. |
Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti. |
Thus, bhikkhus, is a bhikkhu one who has no bolt. |
Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti? |
And how, bhikkhus, is a bhikkhu a noble one with banner lowered, burden dropped, detached? |
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. |
Here, bhikkhus, a bhikkhu’s conceit ‘I am’ is abandoned, its root destroyed, made like a palm stump, obliterated, so that it is no more subject to future arising. |
Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti. |
Thus, bhikkhus, is a bhikkhu a noble one with banner lowered, burden dropped, detached. |
Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti: |
Bhikkhus, when a bhikkhu’s mind is liberated thus, the devas with Indra, with Brahmā, and with Pajāpati, searching for him, do not find him: |
‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti. |
‘This is the consciousness dependent on the Tathāgata.’ |
Taṁ kissa hetu? |
For what reason? |
Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi. |
Even in the present life, bhikkhus, I say that the Tathāgata is untraceable. |
Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: |
Though I speak and assert thus, bhikkhus, some ascetics and brahmins misrepresent me untruly, vainly, falsely, not in accordance with fact, saying: |
‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. |
‘The ascetic Gotama is a nihilist; he teaches the annihilation, destruction, and extermination of an existing being.’ |
Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: |
Just as I am not, bhikkhus, just as I do not speak, so these good ascetics and brahmins misrepresent me untruly, vainly, falsely, not in accordance with fact, saying: |
‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. |
‘The ascetic Gotama is a nihilist; he teaches the annihilation, destruction, and extermination of an existing being.’ |
Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ. |
Formerly, bhikkhus, as well as now, I teach only suffering and the cessation of suffering. |
Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi. |
If, in this regard, bhikkhus, others revile, abuse, scold, and harass the Tathāgata, the Tathāgata, bhikkhus, feels no annoyance, no displeasure, no resentment of mind. |
Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ. |
And if, in this regard, bhikkhus, others honor, respect, revere, and venerate the Tathāgata, the Tathāgata, bhikkhus, feels no delight, no joy, no elation of mind. |
Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti: |
If, in this regard, bhikkhus, others honor, respect, revere, and venerate the Tathāgata, the Tathāgata, bhikkhus, thinks thus: |
‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti. |
‘It is towards that which was formerly fully understood that such acts of respect are now shown.’ |
Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. |
Therefore, bhikkhus, if others revile, abuse, scold, and harass you, you should not on that account feel annoyance, displeasure, or resentment of mind. |
Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. |
Therefore, bhikkhus, if others honor, respect, revere, and venerate you, you should not on that account feel delight, joy, or elation of mind. |
Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa: |
Therefore, bhikkhus, if others honor, respect, revere, and venerate you, you should think thus: |
‘yaṁ kho idaṁ pubbe pariññātaṁ, tattha me evarūpā kārā karīyantī’ti. |
‘It is towards that which was formerly fully understood that such acts of respect are now shown.’ |
Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; |
Therefore, bhikkhus, what is not yours, abandon it; |
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
its abandoning will be for your long-term welfare and happiness. |
Kiñca, bhikkhave, na tumhākaṁ? |
And what, bhikkhus, is not yours? |
Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; |
Form, bhikkhus, is not yours, abandon it; |
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
its abandoning will be for your long-term welfare and happiness. |
Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha; |
Feeling, bhikkhus, is not yours, abandon it; |
sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. |
its abandoning will be for your long-term welfare and happiness. |
Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha; |
Perception, bhikkhus, is not yours, abandon it; |
sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. |
its abandoning will be for your long-term welfare and happiness. |
Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha; |
Formations, bhikkhus, are not yours, abandon them; |
te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti. |
their abandoning will be for your long-term welfare and happiness. |
Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; |
Consciousness, bhikkhus, is not yours, abandon it; |
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
its abandoning will be for your long-term welfare and happiness. |
Taṁ kiṁ maññatha, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya. |
What do you think, bhikkhus? If people were to carry off the grass, wood, branches, and leaves in this Jeta’s Grove, or burn them, or do what they liked with them, |
Api nu tumhākaṁ evamassa: |
would it occur to you: |
‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti? |
‘People are carrying us off, or burning us, or doing what they like with us’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti. |
“Because, venerable sir, that is neither our self nor what belongs to our self.” |
“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; |
“So too, bhikkhus, what is not yours, abandon it; |
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
its abandoning will be for your long-term welfare and happiness. |
Kiñca, bhikkhave, na tumhākaṁ? |
And what, bhikkhus, is not yours? |
Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; |
Form, bhikkhus, is not yours, abandon it; |
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
its abandoning will be for your long-term welfare and happiness. |
Vedanā, bhikkhave …pe… saññā, bhikkhave … saṅkhārā, bhikkhave …pe… viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; |
Feeling, bhikkhus …pe… perception, bhikkhus … formations, bhikkhus …pe… consciousness, bhikkhus, is not yours, abandon it; |
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
its abandoning will be for your long-term welfare and happiness. |
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. |
Thus, bhikkhus, the Dhamma has been well expounded by me, made plain, open, evident, and free of patchwork. |
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya. |
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge, for them there is no round for designation. |
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. |
Thus, bhikkhus, the Dhamma has been well expounded by me, made plain, open, evident, and free of patchwork. |
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā. |
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those bhikkhus who have abandoned the five lower fetters are all spontaneously arisen, due to be fully extinguished there, not liable to return from that world. |
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. |
Thus, bhikkhus, the Dhamma has been well expounded by me, made plain, open, evident, and free of patchwork. |
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. |
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those bhikkhus who have abandoned the three fetters and have attenuated lust, hatred, and delusion, are all once-returners who, having returned once to this world, will make an end of suffering. |
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. |
Thus, bhikkhus, the Dhamma has been well expounded by me, made plain, open, evident, and free of patchwork. |
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā. |
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those bhikkhus who have abandoned the three fetters are all stream-enterers, no longer subject to perdition, certain, heading for full enlightenment. |
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. |
Thus, bhikkhus, the Dhamma has been well expounded by me, made plain, open, evident, and free of patchwork. |
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā. |
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those bhikkhus who are Dhamma-followers or faith-followers are all heading for full enlightenment. |
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. |
Thus, bhikkhus, the Dhamma has been well expounded by me, made plain, open, evident, and free of patchwork. |
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti. |
In the Dhamma thus well expounded by me, bhikkhus, made plain, open, evident, and free of patchwork, those who have mere faith in me, mere affection for me, are all heading for heaven.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
The bhikkhus were satisfied and delighted in the Blessed One’s words. |
Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Simile of the Snake, the second. |
mn23 |
MN 23 |
Majjhima Nikāya 23 |
The Middle Length Discourses 23 |
Vammikasutta |
The Anthill |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena āyasmā kumārakassapo andhavane viharati. |
On that occasion the venerable Kumārakassapa was dwelling in the Blind Men’s Grove. |
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ andhavanaṁ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; |
Then, when the night was well advanced, a certain deva of stunning beauty, illuminating the whole of the Blind Men’s Grove, went to the venerable Kumārakassapa. |
upasaṅkamitvā ekamantaṁ aṭṭhāsi. |
Having approached, he stood to one side. |
Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ kumārakassapaṁ etadavoca: |
Standing to one side, that deva said to the venerable Kumārakassapa: |
“Bhikkhu bhikkhu, ayaṁ vammiko rattiṁ dhūmāyati, divā pajjalati. |
“Bhikkhu, bhikkhu, this anthill smokes by night and flames by day. |
Brāhmaṇo evamāha: |
The brahmin said: |
‘abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. |
‘Dig, O wise man, taking the knife!’ |
Abhikkhaṇanto sumedho satthaṁ ādāya addasa laṅgiṁ ‘laṅgī, bhadante’ti. |
Digging, the wise man, taking the knife, saw a bolt: ‘A bolt, venerable sir!’ |
Brāhmaṇo evamāha: |
The brahmin said: |
‘ukkhipa laṅgiṁ; |
‘Lift out the bolt; |
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. |
dig, O wise man, taking the knife!’ |
Abhikkhaṇanto sumedho satthaṁ ādāya addasa uddhumāyikaṁ. |
Digging, the wise man, taking the knife, saw a puffer: |
‘Uddhumāyikā, bhadante’ti. |
‘A puffer, venerable sir!’ |
Brāhmaṇo evamāha: |
The brahmin said: |
‘ukkhipa uddhumāyikaṁ; |
‘Lift out the puffer; |
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. |
dig, O wise man, taking the knife!’ |
Abhikkhaṇanto sumedho satthaṁ ādāya addasa dvidhāpathaṁ. |
Digging, the wise man, taking the knife, saw a forked path: |
‘Dvidhāpatho, bhadante’ti. |
‘A forked path, venerable sir!’ |
Brāhmaṇo evamāha: |
The brahmin said: |
‘ukkhipa dvidhāpathaṁ; |
‘Lift out the forked path; |
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. |
dig, O wise man, taking the knife!’ |
Abhikkhaṇanto sumedho satthaṁ ādāya addasa caṅgavāraṁ. |
Digging, the wise man, taking the knife, saw a strainer: |
‘Caṅgavāro, bhadante’ti. |
‘A strainer, venerable sir!’ |
Brāhmaṇo evamāha: |
The brahmin said: |
‘ukkhipa caṅgavāraṁ; |
‘Lift out the strainer; |
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. |
dig, O wise man, taking the knife!’ |
Abhikkhaṇanto sumedho satthaṁ ādāya addasa kummaṁ. |
Digging, the wise man, taking the knife, saw a tortoise: |
‘Kummo, bhadante’ti. |
‘A tortoise, venerable sir!’ |
Brāhmaṇo evamāha: |
The brahmin said: |
‘ukkhipa kummaṁ; |
‘Lift out the tortoise; |
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. |
dig, O wise man, taking the knife!’ |
Abhikkhaṇanto sumedho satthaṁ ādāya addasa asisūnaṁ. |
Digging, the wise man, taking the knife, saw a butcher’s knife and block: |
‘Asisūnā, bhadante’ti. |
‘A butcher’s knife and block, venerable sir!’ |
Brāhmaṇo evamāha: |
The brahmin said: |
‘ukkhipa asisūnaṁ; |
‘Lift out the butcher’s knife and block; |
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. |
dig, O wise man, taking the knife!’ |
Abhikkhaṇanto sumedho satthaṁ ādāya addasa maṁsapesiṁ. |
Digging, the wise man, taking the knife, saw a piece of flesh: |
‘Maṁsapesi, bhadante’ti. |
‘A piece of flesh, venerable sir!’ |
Brāhmaṇo evamāha: |
The brahmin said: |
‘ukkhipa maṁsapesiṁ; |
‘Lift out the piece of flesh; |
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. |
dig, O wise man, taking the knife!’ |
Abhikkhaṇanto sumedho satthaṁ ādāya addasa nāgaṁ. |
Digging, the wise man, taking the knife, saw a Nāga serpent: |
‘Nāgo, bhadante’ti. |
‘A Nāga serpent, venerable sir!’ |
Brāhmaṇo evamāha: |
The brahmin said: |
‘tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; |
‘Let the Nāga be, do not harm the Nāga; |
namo karohi nāgassā’ti. |
pay homage to the Nāga.’ |
Ime kho tvaṁ, bhikkhu, pañhe bhagavantaṁ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsi. |
These questions, bhikkhu, you should go to the Blessed One and ask him, and as the Blessed One explains them to you, so you should remember them. |
Nāhaṁ taṁ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā”ti— |
Bhikkhu, I do not see anyone in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an explanation of these questions, except the Tathāgata or a disciple of the Tathāgata or one who has heard it from them.” |
Idamavoca sā devatā. |
This is what that deva said. |
Idaṁ vatvā tatthevantaradhāyi. |
Having said this, he vanished right there. |
Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; |
Then, when the night had passed, the venerable Kumārakassapa went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā kumārakassapo bhagavantaṁ etadavoca: |
Sitting to one side, the venerable Kumārakassapa said to the Blessed One: |
“imaṁ, bhante, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ andhavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; |
“Venerable sir, last night, when the night was well advanced, a certain deva of stunning beauty, illuminating the whole of the Blind Men’s Grove, came to me. |
upasaṅkamitvā ekamantaṁ aṭṭhāsi. |
Having approached, he stood to one side. |
Ekamantaṁ ṭhitā kho, bhante, sā devatā maṁ etadavoca: |
Standing to one side, venerable sir, that deva said to me: |
‘bhikkhu bhikkhu, ayaṁ vammiko rattiṁ dhūmāyati, divā pajjalati. |
‘Bhikkhu, bhikkhu, this anthill smokes by night and flames by day. |
Brāhmaṇo evamāha: |
The brahmin said: |
“abhikkhaṇa, sumedha, satthaṁ ādāyā”ti. |
“Dig, O wise man, taking the knife!” |
Abhikkhaṇanto sumedho satthaṁ ādāya …pe… ito vā pana sutvā’ti. |
Digging, the wise man, taking the knife …pe… or one who has heard it from them.’ |
Idamavoca, bhante, sā devatā. |
This is what that deva said, venerable sir. |
Idaṁ vatvā tatthevantaradhāyi. |
Having said this, he vanished right there. |
Ko nu kho, bhante, vammiko, kā rattiṁ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṁ satthaṁ, kiṁ abhikkhaṇaṁ, kā laṅgī, kā uddhumāyikā, ko dvidhāpatho, kiṁ caṅgavāraṁ, ko kummo, kā asisūnā, kā maṁsapesi, ko nāgo”ti? |
What now, venerable sir, is the anthill, what the smoking by night, what the flaming by day, who the brahmin, who the wise man, what the knife, what the digging, what the bolt, what the puffer, what the forked path, what the strainer, what the tortoise, what the butcher’s knife and block, what the piece of flesh, who the Nāga?” |
“‘Vammiko’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. |
“‘The anthill,’ bhikkhu, is a term for this body, made of the four great elements, produced by mother and father, built up of rice and gruel, subject to impermanence, to rubbing and massaging, to breaking apart and dispersal. |
Yaṁ kho, bhikkhu, divā kammante ārabbha rattiṁ anuvitakketi anuvicāreti—ayaṁ rattiṁ dhūmāyanā. |
Whatever one thinks and ponders by night, based on what one did by day—this is ‘smoking by night.’ |
Yaṁ kho, bhikkhu, rattiṁ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya manasā—ayaṁ divā pajjalanā. |
Whatever, having thought and pondered by night, one applies by day in bodily, verbal, or mental actions—this is ‘flaming by day.’ |
‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. |
‘The brahmin,’ bhikkhu, is a term for the Tathāgata, accomplished and fully awakened. |
‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ. |
‘The wise man,’ bhikkhu, is a term for a bhikkhu in higher training. |
‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ. |
‘The knife,’ bhikkhu, is a term for noble wisdom. |
‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ. |
‘Digging,’ bhikkhu, is a term for the arousing of energy. |
‘Laṅgī’ti kho, bhikkhu, avijjāyetaṁ adhivacanaṁ. |
‘The bolt,’ bhikkhu, is a term for ignorance. |
Ukkhipa laṅgiṁ, pajaha avijjaṁ; |
Lift out the bolt, abandon ignorance; |
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. |
dig, O wise man, taking the knife!—this is the meaning of that. |
‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṁ adhivacanaṁ. |
‘The puffer,’ bhikkhu, is a term for anger and despair. |
Ukkhipa uddhumāyikaṁ, pajaha kodhūpāyāsaṁ; |
Lift out the puffer, abandon anger and despair; |
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. |
dig, O wise man, taking the knife!—this is the meaning of that. |
‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṁ adhivacanaṁ. |
‘The forked path,’ bhikkhu, is a term for doubt. |
Ukkhipa dvidhāpathaṁ, pajaha vicikicchaṁ; |
Lift out the forked path, abandon doubt; |
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. |
dig, O wise man, taking the knife!—this is the meaning of that. |
‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ—kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa. |
‘The strainer,’ bhikkhu, is a term for the five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. |
Ukkhipa caṅgavāraṁ, pajaha pañca nīvaraṇe; |
Lift out the strainer, abandon the five hindrances; |
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. |
dig, O wise man, taking the knife!—this is the meaning of that. |
‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ—rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa. |
‘The tortoise,’ bhikkhu, is a term for the five aggregates subject to clinging: the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging. |
Ukkhipa kummaṁ, pajaha pañcupādānakkhandhe; |
Lift out the tortoise, abandon the five aggregates subject to clinging; |
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. |
dig, O wise man, taking the knife!—this is the meaning of that. |
‘Asisūnā’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ—cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, sotaviññeyyānaṁ saddānaṁ …pe… ghānaviññeyyānaṁ gandhānaṁ …pe… jivhāviññeyyānaṁ rasānaṁ …pe… kāyaviññeyyānaṁ phoṭṭhabbānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
‘Butcher’s knife and block,’ bhikkhu, is a term for the five cords of sensual pleasure: forms cognizable by the eye that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust; sounds cognizable by the ear …pe… odours cognizable by the nose …pe… tastes cognizable by the tongue …pe… tactile objects cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust. |
Ukkhipa asisūnaṁ, pajaha pañca kāmaguṇe; |
Lift out the butcher’s knife and block, abandon the five cords of sensual pleasure; |
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. |
dig, O wise man, taking the knife!—this is the meaning of that. |
‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. |
‘A piece of flesh,’ bhikkhu, is a term for delight and lust. |
Ukkhipa maṁsapesiṁ, pajaha nandīrāgaṁ; |
Lift out the piece of flesh, abandon delight and lust; |
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. |
dig, O wise man, taking the knife!—this is the meaning of that. |
‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ. |
‘The Nāga,’ bhikkhu, is a term for a bhikkhu whose taints are destroyed. |
Tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; |
Let the Nāga be, do not harm the Nāga; |
namo karohi nāgassāti ayametassa attho”ti. |
pay homage to the Nāga—this is the meaning of that.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti. |
The venerable Kumārakassapa was satisfied and delighted in the Blessed One’s words. |
Vammikasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Anthill Sutta, the third. |
mn24 |
MN 24 |
Majjhima Nikāya 24 |
The Middle Length Discourses 24 |
Rathavinītasutta |
The Relay Chariots |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. |
Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṁ vassaṁvuṭṭhā yena bhagavā tenupasaṅkamiṁsu; |
Then a number of bhikkhus from the Jāti land, having completed the rains residence in the Jāti land, went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Having approached, they paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: |
The Blessed One then said to them: |
“Ko nu kho, bhikkhave, jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: |
“Bhikkhus, in the Jāti land, which bhikkhu of the Jāti land bhikkhus is esteemed thus by his companions in the holy life: |
‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṁ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṁ kattā, attanā ca asaṁsaṭṭho asaṁsaggakathañca bhikkhūnaṁ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṁ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṁ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṁ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṁ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti? |
‘He himself has few wishes and speaks to the bhikkhus on fewness of wishes; he himself is content and speaks to the bhikkhus on contentment; he himself is secluded and speaks to the bhikkhus on seclusion; he himself is aloof from society and speaks to the bhikkhus on aloofness from society; he himself has aroused energy and speaks to the bhikkhus on arousing energy; he himself is accomplished in virtue and speaks to the bhikkhus on accomplishment in virtue; he himself is accomplished in concentration and speaks to the bhikkhus on accomplishment in concentration; he himself is accomplished in wisdom and speaks to the bhikkhus on accomplishment in wisdom; he himself is accomplished in liberation and speaks to the bhikkhus on accomplishment in liberation; he himself is accomplished in the knowledge and vision of liberation and speaks to the bhikkhus on accomplishment in the knowledge and vision of liberation; he is an exhorter, an instructor, one who enlightens, rouses, inspires, and gladdens his companions in the holy life’?” |
“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: |
“Venerable sir, the venerable Puṇṇa Mantāṇiputta is esteemed thus in the Jāti land by his Jāti land bhikkhu companions in the holy life: |
‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti. |
‘He himself has few wishes and speaks to the bhikkhus on fewness of wishes; he himself is content …pe… he is an exhorter, an instructor, one who enlightens, rouses, inspires, and gladdens his companions in the holy life.’” |
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. |
Now on that occasion the venerable Sāriputta was sitting not far from the Blessed One. |
Atha kho āyasmato sāriputtassa etadahosi: |
Then it occurred to the venerable Sāriputta: |
“lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati. |
“It is a gain for the venerable Puṇṇa Mantāṇiputta, a great gain for the venerable Puṇṇa Mantāṇiputta, that his wise companions in the holy life praise him point by point in the Teacher’s presence, and the Teacher approves of it. |
Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti. |
Perhaps sometime we too might get to meet the venerable Puṇṇa Mantāṇiputta, perhaps there might be some conversation.” |
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. |
Then the Blessed One, having dwelt at Rājagaha for as long as he chose, set out on tour towards Sāvatthī. |
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. |
Wandering on tour in stages, he eventually arrived at Sāvatthī. |
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
There the Blessed One dwelt at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Assosi kho āyasmā puṇṇo mantāṇiputto: |
The venerable Puṇṇa Mantāṇiputta heard: |
“bhagavā kira sāvatthiṁ anuppatto; |
“The Blessed One, it seems, has arrived at Sāvatthī; |
sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme”ti. |
he is dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.” |
Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi. |
Then the venerable Puṇṇa Mantāṇiputta, having set his lodging in order, taking his bowl and outer robe, set out on tour towards Sāvatthī. |
Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; |
Wandering on tour in stages, he eventually arrived at Sāvatthī, at Jeta’s Grove, Anāthapiṇḍika’s Park, and went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. |
The Blessed One instructed, urged, roused, and gladdened the venerable Puṇṇa Mantāṇiputta, who was sitting to one side, with a Dhamma talk. |
Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tenupasaṅkami divāvihārāya. |
Then the venerable Puṇṇa Mantāṇiputta, having been instructed, urged, roused, and gladdened by the Blessed One’s Dhamma talk, delighting and rejoicing in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he went to the Blind Men’s Grove for the day’s abiding. |
Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; |
Then a certain bhikkhu went to the venerable Sāriputta |
upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: |
and said to him: |
“yassa kho tvaṁ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṁ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tena pakkanto divāvihārāyā”ti. |
“Friend Sāriputta, the bhikkhu named Puṇṇa Mantāṇiputta whom you have often praised, having been instructed, urged, roused, and gladdened by the Blessed One’s Dhamma talk, delighting and rejoicing in the Blessed One’s words, has risen from his seat, and after paying homage to the Blessed One, keeping him on his right, has departed for the Blind Men’s Grove for the day’s abiding.” |
Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī. |
Then the venerable Sāriputta, quickly taking his sitting cloth, followed close behind the venerable Puṇṇa Mantāṇiputta, keeping his head in sight. |
Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
Then the venerable Puṇṇa Mantāṇiputta, having entered the Blind Men’s Grove, sat down at the root of a certain tree for the day’s abiding. |
Āyasmāpi kho sāriputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
The venerable Sāriputta also, having entered the Blind Men’s Grove, sat down at the root of a certain tree for the day’s abiding. |
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; |
Then, in the evening, the venerable Sāriputta rose from seclusion and went to the venerable Puṇṇa Mantāṇiputta. |
upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṁ sammodi. |
Having approached, he exchanged greetings with the venerable Puṇṇa Mantāṇiputta. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
When this courteous and amiable talk was finished, he sat down to one side. |
Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: |
Sitting to one side, the venerable Sāriputta said to the venerable Puṇṇa Mantāṇiputta: |
“Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti? |
“Is it, friend, that the holy life is lived under the Blessed One?” |
“Evamāvuso”ti. |
“Yes, friend.” |
“Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? |
“Is it then, friend, for the sake of purification of virtue that the holy life is lived under the Blessed One?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? |
“Is it then, friend, for the sake of purification of mind that the holy life is lived under the Blessed One?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? |
“Is it then, friend, for the sake of purification of view that the holy life is lived under the Blessed One?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? |
“Is it then, friend, for the sake of purification by overcoming doubt that the holy life is lived under the Blessed One?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? |
“Is it then, friend, for the sake of purification by knowledge and vision of what is path and not-path that the holy life is lived under the Blessed One?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? |
“Is it then, friend, for the sake of purification by knowledge and vision of the way that the holy life is lived under the Blessed One?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti? |
“Is it then, friend, for the sake of purification by knowledge and vision that the holy life is lived under the Blessed One?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“‘Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
“‘Is it, friend, for the sake of purification of virtue that the holy life is lived under the Blessed One?’—when asked this, you say, ‘No, friend.’ |
‘Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
‘Is it then, friend, for the sake of purification of mind that the holy life is lived under the Blessed One?’—when asked this, you say, ‘No, friend.’ |
‘Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ …pe… kaṅkhāvitaraṇavisuddhatthaṁ …pe… maggāmaggañāṇadassanavisuddhatthaṁ …pe… paṭipadāñāṇadassanavisuddhatthaṁ …pe… kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ āvuso’ti vadesi. |
‘Is it then, friend, for the sake of purification of view …pe… for the sake of purification by overcoming doubt …pe… for the sake of purification by knowledge and vision of what is path and not-path …pe… for the sake of purification by knowledge and vision of the way …pe… Is it, friend, for the sake of purification by knowledge and vision that the holy life is lived under the Blessed One?’—when asked this, you say, ‘No, friend.’ |
Kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti? |
For what purpose, then, friend, is the holy life lived under the Blessed One?” |
“Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti. |
“It is, friend, for the sake of final Nibbāna without clinging that the holy life is lived under the Blessed One.” |
“Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti? |
“Is then, friend, purification of virtue final Nibbāna without clinging?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti? |
“Is then, friend, purification of mind final Nibbāna without clinging?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti? |
“Is then, friend, purification of view final Nibbāna without clinging?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti? |
“Is then, friend, purification by overcoming doubt final Nibbāna without clinging?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti? |
“Is then, friend, purification by knowledge and vision of what is path and not-path final Nibbāna without clinging?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti? |
“Is then, friend, purification by knowledge and vision of the way final Nibbāna without clinging?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti? |
“Is then, friend, purification by knowledge and vision final Nibbāna without clinging?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti? |
“Is then, friend, final Nibbāna without clinging apart from these states?” |
“No hidaṁ, āvuso”. |
“No, friend.” |
“‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
“‘Is then, friend, purification of virtue final Nibbāna without clinging?’—when asked this, you say, ‘No, friend.’ |
‘Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
‘Is then, friend, purification of mind final Nibbāna without clinging?’—when asked this, you say, ‘No, friend.’ |
‘Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe… kaṅkhāvitaraṇavisuddhi … maggāmaggañāṇadassanavisuddhi … paṭipadāñāṇadassanavisuddhi … ‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
‘Is then, friend, purification of view final Nibbāna without clinging?’ …pe… purification by overcoming doubt … purification by knowledge and vision of what is path and not-path … purification by knowledge and vision of the way … ‘Is then, friend, purification by knowledge and vision final Nibbāna without clinging?’—when asked this, you say, ‘No, friend.’ |
‘Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
‘Is then, friend, final Nibbāna without clinging apart from these states?’—when asked this, you say, ‘No, friend.’ |
Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? |
How then, friend, is the meaning of this statement to be understood?” |
“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. |
“If, friend, the Blessed One had declared purification of virtue to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging. |
Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. |
If, friend, the Blessed One had declared purification of mind to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging. |
Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. |
If, friend, the Blessed One had declared purification of view to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging. |
Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. |
If, friend, the Blessed One had declared purification by overcoming doubt to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging. |
Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. |
If, friend, the Blessed One had declared purification by knowledge and vision of what is path and not-path to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging. |
Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. |
If, friend, the Blessed One had declared purification by knowledge and vision of the way to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging. |
Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. |
If, friend, the Blessed One had declared purification by knowledge and vision to be final Nibbāna without clinging, he would have declared final Nibbāna without clinging for what is still accompanied by clinging. |
Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, puthujjano parinibbāyeyya. |
And if, friend, final Nibbāna without clinging were apart from these states, an ordinary person would attain Nibbāna. |
Puthujjano hi, āvuso, aññatra imehi dhammehi. |
For an ordinary person, friend, is apart from these states. |
Tena hāvuso, upamaṁ te karissāmi; |
In that case, friend, I shall give you a simile; |
upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
for by a simile some wise persons here understand the meaning of what is said. |
Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya. |
Suppose, friend, King Pasenadi of Kosala, while dwelling in Sāvatthī, had some urgent business arise in Sāketa. |
Tassa antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapeyyuṁ. |
And between Sāvatthī and Sāketa seven relay chariots were set up for him. |
Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruheyya, paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇeyya, paṭhamaṁ rathavinītaṁ vissajjeyya dutiyaṁ rathavinītaṁ abhiruheyya. |
Then, friend, King Pasenadi of Kosala, having left Sāvatthī by the palace gate, would mount the first relay chariot; by means of the first relay chariot he would reach the second relay chariot; he would dismiss the first relay chariot and mount the second relay chariot. |
Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇeyya, dutiyaṁ rathavinītaṁ vissajjeyya, tatiyaṁ rathavinītaṁ abhiruheyya. |
By means of the second relay chariot he would reach the third relay chariot; he would dismiss the second relay chariot and mount the third relay chariot. |
Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya. |
By means of the third relay chariot he would reach the fourth relay chariot; he would dismiss the third relay chariot and mount the fourth relay chariot. |
Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya. |
By means of the fourth relay chariot he would reach the fifth relay chariot; he would dismiss the fourth relay chariot and mount the fifth relay chariot. |
Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya. |
By means of the fifth relay chariot he would reach the sixth relay chariot; he would dismiss the fifth relay chariot and mount the sixth relay chariot. |
Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇeyya, chaṭṭhaṁ rathavinītaṁ vissajjeyya, sattamaṁ rathavinītaṁ abhiruheyya. |
By means of the sixth relay chariot he would reach the seventh relay chariot; he would dismiss the sixth relay chariot and mount the seventh relay chariot. |
Sattamena rathavinītena sāketaṁ anupāpuṇeyya antepuradvāraṁ. |
By means of the seventh relay chariot he would arrive at Sāketa at the palace gate. |
Tamenaṁ antepuradvāragataṁ samānaṁ mittāmaccā ñātisālohitā evaṁ puccheyyuṁ: |
Having arrived at the palace gate, his friends and colleagues, kinsmen and relatives, would ask him thus: |
‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti? |
‘Great king, was it by this relay chariot that you arrived from Sāvatthī at Sāketa at the palace gate?’ |
Kathaṁ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti? |
How then, friend, should King Pasenadi of Kosala, explaining correctly, explain?” |
“Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya: |
“Explaining correctly, friend, King Pasenadi of Kosala should explain thus: |
‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji. |
‘While I was dwelling in Sāvatthī, some urgent business arose for me in Sāketa. |
Tassa me antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapesuṁ. |
Seven relay chariots were set up for me between Sāvatthī and Sāketa. |
Atha khvāhaṁ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruhiṁ. |
Then, having left Sāvatthī by the palace gate, I mounted the first relay chariot. |
Paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇiṁ, paṭhamaṁ rathavinītaṁ vissajjiṁ dutiyaṁ rathavinītaṁ abhiruhiṁ. |
By means of the first relay chariot I reached the second relay chariot; I dismissed the first relay chariot and mounted the second relay chariot. |
Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇiṁ, dutiyaṁ rathavinītaṁ vissajjiṁ, tatiyaṁ rathavinītaṁ abhiruhiṁ. |
By means of the second relay chariot I reached the third relay chariot; I dismissed the second relay chariot and mounted the third relay chariot. |
Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ. |
By means of the third relay chariot I reached the fourth relay chariot; I dismissed the third relay chariot and mounted the fourth relay chariot. |
Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ. |
By means of the fourth relay chariot I reached the fifth relay chariot; I dismissed the fourth relay chariot and mounted the fifth relay chariot. |
Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ. |
By means of the fifth relay chariot I reached the sixth relay chariot; I dismissed the fifth relay chariot and mounted the sixth relay chariot. |
Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ. |
By means of the sixth relay chariot I reached the seventh relay chariot; I dismissed the sixth relay chariot and mounted the seventh relay chariot. |
Sattamena rathavinītena sāketaṁ anuppatto antepuradvāran’ti. |
By means of the seventh relay chariot I arrived at Sāketa at the palace gate.’ |
Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti. |
Explaining thus, friend, King Pasenadi of Kosala would be explaining correctly.” |
“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. |
“So too, friend, purification of virtue is for the sake of purification of mind; purification of mind is for the sake of purification of view; purification of view is for the sake of purification by overcoming doubt; purification by overcoming doubt is for the sake of purification by knowledge and vision of what is path and not-path; purification by knowledge and vision of what is path and not-path is for the sake of purification by knowledge and vision of the way; purification by knowledge and vision of the way is for the sake of purification by knowledge and vision; purification by knowledge and vision is for the sake of final Nibbāna without clinging. |
Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti. |
It is for the sake of final Nibbāna without clinging, friend, that the holy life is lived under the Blessed One.” |
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: |
When this was said, the venerable Sāriputta said to the venerable Puṇṇa Mantāṇiputta: |
“konāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti? |
“What is the venerable one’s name, and how do the companions in the holy life know the venerable one?” |
“Puṇṇoti kho me, āvuso, nāmaṁ; |
“My name, friend, is Puṇṇa; |
mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti. |
and the companions in the holy life know me as Mantāṇiputta.” |
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso. |
“It is wonderful, friend, it is marvellous! |
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. |
Just as an instructed disciple who thoroughly understands the Teacher’s Dispensation should do, so has the venerable Puṇṇa Mantāṇiputta answered point by point these profound questions. |
Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ, ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. |
It is a gain for the companions in the holy life, a great gain for the companions in the holy life, that they get to see the venerable Puṇṇa Mantāṇiputta, that they get to attend on him. |
Celaṇḍukena cepi sabrahmacārī āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhāma dassanāya, labhāma payirūpāsanāyā”ti. |
Even if the companions in the holy life had to carry the venerable Puṇṇa Mantāṇiputta around on a roll of cloth on their heads to get to see him and attend on him, it would be a gain for them, a great gain for them. And it is a gain for us, a great gain for us, that we get to see the venerable Puṇṇa Mantāṇiputta, that we get to attend on him.” |
Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca: |
When this was said, the venerable Puṇṇa Mantāṇiputta said to the venerable Sāriputta: |
“ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti? |
“What is the venerable one’s name, and how do the companions in the holy life know the venerable one?” |
“Upatissoti kho me, āvuso, nāmaṁ; |
“My name, friend, is Upatissa; |
sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti. |
and the companions in the holy life know me as Sāriputta.” |
“Satthukappena vata kira, bho, sāvakena saddhiṁ mantayamānā na jānimha: |
“Indeed, sir, while conversing with a disciple who is like the Teacher himself, we did not know: |
‘āyasmā sāriputto’ti. |
‘It is the venerable Sāriputta!’ |
Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya. |
If we had known, ‘It is the venerable Sāriputta,’ so much would not have occurred to us. |
Acchariyaṁ, āvuso, abbhutaṁ, āvuso. |
It is wonderful, friend, it is marvellous! |
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā. |
Just as an instructed disciple who thoroughly understands the Teacher’s Dispensation should do, so has the venerable Sāriputta asked point by point these profound questions. |
Lābhā sabrahmacārīnaṁ suladdhalābhā sabrahmacārīnaṁ, ye āyasmantaṁ sāriputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. |
It is a gain for the companions in the holy life, a great gain for the companions in the holy life, that they get to see the venerable Sāriputta, that they get to attend on him. |
Celaṇḍukena cepi sabrahmacārī āyasmantaṁ sāriputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āyasmantaṁ sāriputtaṁ labhāma dassanāya, labhāma payirūpāsanāyā”ti. |
Even if the companions in the holy life had to carry the venerable Sāriputta around on a roll of cloth on their heads to get to see him and attend on him, it would be a gain for them, a great gain for them. And it is a gain for us, a great gain for us, that we get to see the venerable Sāriputta, that we get to attend on him.” |
Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti. |
Thus these two great Nāgas delighted in each other’s good words. |
Rathavinītasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Relay Chariots Sutta, the fourth. |
mn25 |
MN 25 |
Majjhima Nikāya 25 |
The Middle Length Discourses 25 |
Nivāpasutta |
The Bait |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Na, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ: |
“Bhikkhus, a deer-trapper does not lay down bait for a herd of deer |
‘imaṁ me nivāpaṁ nivuttaṁ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṁ dīghamaddhānaṁ yāpentū’ti. |
thinking: ‘May the herd of deer, by eating this bait that I have laid down, live long, be beautiful, and endure for a long time.’ |
Evañca kho, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ: |
Rather, bhikkhus, a deer-trapper lays down bait for a herd of deer |
‘imaṁ me nivāpaṁ nivuttaṁ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjissanti, mattā samānā pamādaṁ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṁ nivāpe’ti. |
thinking: ‘The herd of deer, by approaching and eating this bait that I have laid down, will become intoxicated; being intoxicated they will become indolent; being indolent they will become subject to my will within this bait.’ |
Tatra, bhikkhave, paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu, te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. |
Now, bhikkhus, the first herd of deer approached and ate the deer-trapper’s bait; by approaching and eating it, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to the deer-trapper’s will within that bait. |
Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
Thus, bhikkhus, that first herd of deer did not escape from the deer-trapper’s power and control. |
Tatra, bhikkhave, dutiyā migajātā evaṁ samacintesuṁ: |
Now, bhikkhus, a second herd of deer reflected thus: |
‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu. |
‘That first herd of deer approached and ate the deer-trapper’s bait. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. |
By approaching and eating it, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to the deer-trapper’s will within that bait. |
Evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
Thus that first herd of deer did not escape from the deer-trapper’s power and control. |
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. |
Suppose we were to abstain entirely from eating bait, and, fearing the bait, were to enter the forest depths and dwell there.’ |
Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. |
They abstained entirely from eating bait, and, fearing the bait, entered the forest depths and dwelt there. |
Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti. |
Then, in the last month of the hot season, when the grass and water were used up, their bodies became excessively emaciated. |
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi. |
Because their bodies were excessively emaciated, their strength and energy diminished. |
Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu. |
When their strength and energy were diminished, they returned to that same bait laid down by the deer-trapper. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. |
They approached and ate it. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. |
By approaching and eating it, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to the deer-trapper’s will within that bait. |
Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
Thus, bhikkhus, that second herd of deer also did not escape from the deer-trapper’s power and control. |
Tatra, bhikkhave, tatiyā migajātā evaṁ samacintesuṁ: |
Now, bhikkhus, a third herd of deer reflected thus: |
‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
‘That first herd of deer approached the deer-trapper’s bait … (as above) … Thus that first herd of deer did not escape from the deer-trapper’s power and control. |
Yepi te dutiyā migajātā evaṁ samacintesuṁ: |
And that second herd of deer reflected thus: |
“ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
“That first herd of deer approached the deer-trapper’s bait … (as above) … Thus that first herd of deer did not escape from the deer-trapper’s power and control. |
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti. |
Suppose we were to abstain entirely from eating bait, and, fearing the bait, were to enter the forest depths and dwell there.” |
Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. |
They abstained entirely from eating bait, and, fearing the bait, entered the forest depths and dwelt there. |
Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti. |
Then, in the last month of the hot season, when the grass and water were used up, their bodies became excessively emaciated. |
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi. |
Because their bodies were excessively emaciated, their strength and energy diminished. |
Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu. |
When their strength and energy were diminished, they returned to that same bait laid down by the deer-trapper. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. |
They approached and ate it. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. |
By approaching and eating it, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to the deer-trapper’s will within that bait. |
Evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
Thus that second herd of deer also did not escape from the deer-trapper’s power and control. |
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma. |
Suppose we were to make our resort near the deer-trapper’s bait. |
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti. |
Having made our resort there, we would eat the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to the deer-trapper’s will within that bait.’ |
Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu. |
They made their resort near the deer-trapper’s bait. |
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. |
Having made their resort there, they ate the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, they did not become indolent; not being indolent, they did not become subject to the deer-trapper’s will within that bait. |
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi: |
Then, bhikkhus, it occurred to the deer-trapper and his retinue: |
‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā; |
‘This third herd of deer are surely cunning rogues, this third herd of deer are like sorcerers with psychic powers; |
imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. |
they eat this laid-down bait, yet we do not know their coming or their going. |
Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun’ti. |
Suppose we were to surround this laid-down bait on all sides over a wide area with large stakes, hoping to see the resort of this third herd of deer, where they might be caught.’ |
Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. |
They surrounded that laid-down bait on all sides over a wide area with large stakes. |
Addasaṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu. |
And the deer-trapper and his retinue saw, bhikkhus, the resort of the third herd of deer, where they were caught. |
Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
Thus, bhikkhus, that third herd of deer also did not escape from the deer-trapper’s power and control. |
Tatra, bhikkhave, catutthā migajātā evaṁ samacintesuṁ: |
Now, bhikkhus, a fourth herd of deer reflected thus: |
‘ye kho te paṭhamā migajātā …pe… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
‘That first herd of deer … (as above) … Thus that first herd of deer did not escape from the deer-trapper’s power and control. |
Yepi te dutiyā migajātā evaṁ samacintesuṁ: |
And that second herd of deer reflected thus: |
“ye kho te paṭhamā migajātā …pe… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
“That first herd of deer … (as above) … Thus that first herd of deer did not escape from the deer-trapper’s power and control. |
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti. |
Suppose we were to abstain entirely from eating bait, and, fearing the bait, were to enter the forest depths and dwell there.” |
Te sabbaso nivāpabhojanā paṭiviramiṁsu …pe… evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
They abstained entirely from eating bait … (as above) … Thus that second herd of deer also did not escape from the deer-trapper’s power and control. |
Yepi te tatiyā migajātā evaṁ samacintesuṁ: |
And that third herd of deer reflected thus: |
“ye kho te paṭhamā migajātā …pe… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
“That first herd of deer … (as above) … Thus that first herd of deer did not escape from the deer-trapper’s power and control. |
Yepi te dutiyā migajātā evaṁ samacintesuṁ: |
And that second herd of deer reflected thus: |
‘ye kho te paṭhamā migajātā …pe… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
‘That first herd of deer … (as above) … Thus that first herd of deer did not escape from the deer-trapper’s power and control. |
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. |
Suppose we were to abstain entirely from eating bait, and, fearing the bait, were to enter the forest depths and dwell there.’ |
Te sabbaso nivāpabhojanā paṭiviramiṁsu …pe… evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
They abstained entirely from eating bait … (as above) … Thus that second herd of deer also did not escape from the deer-trapper’s power and control. |
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe”ti. |
Suppose we were to make our resort near the deer-trapper’s bait, and having made our resort there, we would eat the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to the deer-trapper’s will within that bait.” |
Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. |
They made their resort near the deer-trapper’s bait, and having made their resort there, they ate the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, they did not become indolent; not being indolent, they did not become subject to the deer-trapper’s will within that bait. |
Tatra nevāpikassa ca nevāpikaparisāya ca etadahosi: |
Then it occurred to the deer-trapper and his retinue: |
“saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā, imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti. |
“This third herd of deer are surely cunning rogues, this third herd of deer are like sorcerers with psychic powers; they eat this laid-down bait. |
Na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. |
Yet we do not know their coming or their going. |
Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun”ti. |
Suppose we were to surround this laid-down bait on all sides over a wide area with large stakes, hoping to see the resort of this third herd of deer, where they might be caught.” |
Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. |
They surrounded that laid-down bait on all sides over a wide area with large stakes. |
Addasaṁsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu. |
And the deer-trapper and his retinue saw the resort of the third herd of deer, where they were caught. |
Evañhi te tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. |
Thus that third herd of deer also did not escape from the deer-trapper’s power and control. |
Yannūna mayaṁ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti. |
Suppose we were to make our resort in a place inaccessible to the deer-trapper and his retinue; having made our resort there, we would eat the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to the deer-trapper’s will within that bait.’ |
Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappayiṁsu. |
They made their resort in a place inaccessible to the deer-trapper and his retinue. |
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. |
Having made their resort there, they ate the deer-trapper’s bait without approaching it recklessly and becoming intoxicated; not approaching it recklessly and becoming intoxicated, they did not become indolent; not being indolent, they did not become subject to the deer-trapper’s will within that bait. |
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi: |
Then, bhikkhus, it occurred to the deer-trapper and his retinue: |
‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā. |
‘This fourth herd of deer are surely cunning rogues, this fourth herd of deer are like sorcerers with psychic powers. |
Imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. |
They eat this laid-down bait, yet we do not know their coming or their going. |
Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma catutthānaṁ migajātānaṁ āsayaṁ passeyyāma yattha te gāhaṁ gaccheyyun’ti. |
Suppose we were to surround this laid-down bait on all sides over a wide area with large stakes, hoping to see the resort of this fourth herd of deer, where they might be caught.’ |
Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. |
They surrounded that laid-down bait on all sides over a wide area with large stakes. |
Neva kho, bhikkhave, addasaṁsu nevāpiko ca nevāpikaparisā ca catutthānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ gaccheyyuṁ. |
But the deer-trapper and his retinue, bhikkhus, did not see the resort of the fourth herd of deer, where they might be caught. |
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi: |
Then, bhikkhus, it occurred to the deer-trapper and his retinue: |
‘sace kho mayaṁ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti. |
‘If we disturb the fourth herd of deer, those disturbed will disturb others, and those disturbed will disturb still others. |
Evaṁ imaṁ nivāpaṁ nivuttaṁ sabbaso migajātā parimuñcissanti. |
In this way all the herds of deer will abandon this laid-down bait. |
Yannūna mayaṁ catutthe migajāte ajjhupekkheyyāmā’ti. |
Suppose we were to be indifferent to the fourth herd of deer.’ |
Ajjhupekkhiṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte. |
And the deer-trapper and his retinue, bhikkhus, were indifferent to the fourth herd of deer. |
Evañhi te, bhikkhave, catutthā migajātā parimucciṁsu nevāpikassa iddhānubhāvā. |
Thus, bhikkhus, that fourth herd of deer escaped from the deer-trapper’s power and control. |
Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya. |
This simile, bhikkhus, I have given to convey a meaning. |
Ayaṁ cevettha attho— |
This is the meaning here: |
nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
‘Bait,’ bhikkhus, is a designation for the five cords of sensual pleasure. |
Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. |
‘Deer-trapper,’ bhikkhus, is a designation for Māra the Evil One. |
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ. |
‘Deer-trapper’s retinue,’ bhikkhus, is a designation for Māra’s retinue. |
Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ. |
‘Herd of deer,’ bhikkhus, is a designation for ascetics and brahmins. |
Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu. |
In this, bhikkhus, the first group of ascetics and brahmins approached and partook of Māra’s bait and worldly material things. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. |
By approaching and partaking of them, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to Māra’s will within that bait and those worldly material things. |
Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus, bhikkhus, that first group of ascetics and brahmins did not escape from Māra’s power and control. |
Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṁ ime paṭhame samaṇabrāhmaṇe vadāmi. |
Just like the first herd of deer, so too, I say, are these first ascetics and brahmins. |
Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: |
Now, bhikkhus, a second group of ascetics and brahmins reflected thus: |
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu. |
‘That first group of ascetics and brahmins approached and partook of Māra’s bait and worldly material things. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. |
By approaching and partaking of them, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to Māra’s will within that bait and those worldly material things. |
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that first group of ascetics and brahmins did not escape from Māra’s power and control. |
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. |
Suppose we were to abstain entirely from Māra’s bait and worldly material things, and, fearing them, were to enter the forest depths and dwell there.’ |
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti. |
They abstained entirely from Māra’s bait and worldly material things, and, fearing them, entered the forest depths and dwelt there. |
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. |
They abstained entirely from Māra’s bait and worldly material things, and, fearing them, entered the forest depths and dwelt there. |
Te tattha sākabhakkhāpi ahesuṁ, sāmākabhakkhāpi ahesuṁ, nīvārabhakkhāpi ahesuṁ, daddulabhakkhāpi ahesuṁ, haṭabhakkhāpi ahesuṁ, kaṇabhakkhāpi ahesuṁ, ācāmabhakkhāpi ahesuṁ, piññākabhakkhāpi ahesuṁ, tiṇabhakkhāpi ahesuṁ, gomayabhakkhāpi ahesuṁ, vanamūlaphalāhārā yāpesuṁ pavattaphalabhojī. |
There they ate herbs, millet, wild rice, poor-quality rice, water plants, rice powder, rice-scum, flour from oil-seeds, grass, and cowdung; they subsisted on forest roots and fruits, eating fallen fruit. |
Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti. |
Then, in the last month of the hot season, when the grass and water were used up, their bodies became excessively emaciated. |
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi. |
Because their bodies were excessively emaciated, their strength and energy diminished. |
Balavīriye parihīne cetovimutti parihāyi. |
When their strength and energy were diminished, their liberation of mind diminished. |
Cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni. |
When their liberation of mind diminished, they returned to that same bait laid down by Māra and those worldly material things. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. |
They approached and partook of them. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. |
By approaching and partaking of them, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to Māra’s will within that bait and those worldly material things. |
Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus, bhikkhus, that second group of ascetics and brahmins also did not escape from Māra’s power and control. |
Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṁ ime dutiye samaṇabrāhmaṇe vadāmi. |
Just like the second herd of deer, so too, I say, are these second ascetics and brahmins. |
Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: |
Now, bhikkhus, a third group of ascetics and brahmins reflected thus: |
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe…. |
‘That first group of ascetics and brahmins approached Māra’s bait and worldly material things … (as above) …. |
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that first group of ascetics and brahmins did not escape from Māra’s power and control. |
Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: |
And that second group of ascetics and brahmins reflected thus: |
“ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe…. |
“That first group of ascetics and brahmins approached Māra’s bait and worldly material things … (as above) …. |
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that first group of ascetics and brahmins did not escape from Māra’s power and control. |
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti. |
Suppose we were to abstain entirely from Māra’s bait and worldly material things, and, fearing them, were to enter the forest depths and dwell there.” |
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu. |
They abstained entirely from Māra’s bait and worldly material things. |
Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. |
Fearing them, they entered the forest depths and dwelt there. |
Te tattha sākabhakkhāpi ahesuṁ …pe… pavattaphalabhojī. |
There they ate herbs … (as above) … eating fallen fruit. |
Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti. |
Then, in the last month of the hot season, when the grass and water were used up, their bodies became excessively emaciated. |
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni. |
Because their bodies were excessively emaciated, their strength and energy diminished; when their strength and energy were diminished, their liberation of mind diminished; when their liberation of mind diminished, they returned to that same bait laid down by Māra and those worldly material things. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. |
They approached and partook of them. |
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. |
By approaching and partaking of them, they became intoxicated; being intoxicated, they became indolent; being indolent, they became subject to Māra’s will within that bait and those worldly material things. |
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that second group of ascetics and brahmins also did not escape from Māra’s power and control. |
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmise’ti. |
Suppose we were to make our resort near Māra’s bait and worldly material things; having made our resort there, we would partake of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated; not approaching them recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to Māra’s will within that bait and those worldly material things.’ |
Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu. |
They made their resort near Māra’s bait and worldly material things. |
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu. |
Having made their resort there, they partook of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated. |
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. |
Not approaching them recklessly and becoming intoxicated, they did not become indolent; not being indolent, they did not become subject to Māra’s will within that bait and those worldly material things. |
Api ca kho evaṁdiṭṭhikā ahesuṁ—sassato loko itipi, asassato loko itipi; |
However, they held such views as these: ‘The world is eternal,’ or ‘The world is not eternal’; |
antavā loko itipi, anantavā loko itipi; |
‘The world is finite,’ or ‘The world is infinite’; |
taṁ jīvaṁ taṁ sarīraṁ itipi, aññaṁ jīvaṁ aññaṁ sarīraṁ itipi; |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another’; |
hoti tathāgato paraṁ maraṇā itipi, na hoti tathāgato paraṁ maraṇā itipi, hoti ca na ca hoti tathāgato paraṁ maraṇā itipi, neva hoti na na hoti tathāgato paraṁ maraṇā itipi. |
‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death.’ |
Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus, bhikkhus, that third group of ascetics and brahmins also did not escape from Māra’s power and control. |
Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṁ ime tatiye samaṇabrāhmaṇe vadāmi. |
Just like the third herd of deer, so too, I say, are these third ascetics and brahmins. |
Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṁ samacintesuṁ: |
Now, bhikkhus, a fourth group of ascetics and brahmins reflected thus: |
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa …pe…. |
‘That first group of ascetics and brahmins approached Māra’s bait … (as above) …. |
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that first group of ascetics and brahmins did not escape from Māra’s power and control. |
Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: |
And that second group of ascetics and brahmins reflected thus: |
‘ye kho te paṭhamā samaṇabrāhmaṇā …pe…. |
‘That first group of ascetics and brahmins … (as above) …. |
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that first group of ascetics and brahmins did not escape from Māra’s power and control. |
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. |
Suppose we were to abstain entirely from Māra’s bait and worldly material things, and, fearing them, were to enter the forest depths and dwell there.’ |
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu …pe…. |
They abstained entirely from Māra’s bait and worldly material things … (as above) …. |
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that second group of ascetics and brahmins also did not escape from Māra’s power and control. |
Yepi te tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe…. |
And that third group of ascetics and brahmins reflected thus: ‘That first group of ascetics and brahmins … (as above) …. |
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that first group of ascetics and brahmins did not escape from Māra’s power and control. |
Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe…. |
And that second group of ascetics and brahmins reflected thus: ‘That first group of ascetics and brahmins … (as above) …. |
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that first group of ascetics and brahmins did not escape from Māra’s power and control. |
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. |
Suppose we were to abstain entirely from Māra’s bait and worldly material things, and, fearing them, were to enter the forest depths and dwell there.’ |
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu …pe…. |
They abstained entirely from Māra’s bait and worldly material things … (as above) …. |
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that second group of ascetics and brahmins also did not escape from Māra’s power and control. |
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma. |
Suppose we were to make our resort near Māra’s bait and worldly material things. |
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti. |
Having made our resort there, we would partake of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated; not approaching them recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to Māra’s will within that bait and those worldly material things.’ |
Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu. |
They made their resort near Māra’s bait and worldly material things. |
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu. |
Having made their resort there, they partook of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated. |
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu. |
Not approaching them recklessly and becoming intoxicated, they did not become indolent. |
Amattā samānā na pamādaṁ āpajjiṁsu. |
Not being indolent, they did not become heedless. |
Appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. |
Being heedful, they did not become subject to Māra’s will within that bait and those worldly material things. |
Api ca kho evaṁdiṭṭhikā ahesuṁ sassato loko itipi …pe… neva hoti na na hoti tathāgato paraṁ maraṇā itipi. |
However, they held such views as these: ‘The world is eternal,’ … (as above) … or ‘The Tathāgata neither exists nor does not exist after death.’ |
Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. |
Thus that third group of ascetics and brahmins also did not escape from Māra’s power and control. |
Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappeyyāma. |
Suppose we were to make our resort in a place inaccessible to Māra and Māra’s retinue. |
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti. |
Having made our resort there, we would partake of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated; not approaching them recklessly and becoming intoxicated, we would not become indolent; not being indolent, we would not become subject to Māra’s will within that bait and those worldly material things.’ |
Te yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappayiṁsu. |
They made their resort in a place inaccessible to Māra and Māra’s retinue. |
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. |
Having made their resort there, they partook of Māra’s bait and worldly material things without approaching them recklessly and becoming intoxicated; not approaching them recklessly and becoming intoxicated, they did not become indolent; not being indolent, they did not become subject to Māra’s will within that bait and those worldly material things. |
Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṁsu mārassa iddhānubhāvā. |
Thus, bhikkhus, that fourth group of ascetics and brahmins escaped from Māra’s power and control. |
Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṁ ime catutthe samaṇabrāhmaṇe vadāmi. |
Just like the fourth herd of deer, so too, I say, are these fourth ascetics and brahmins. |
Kathañca, bhikkhave, agati mārassa ca māraparisāya ca? |
And how, bhikkhus, is there a place inaccessible to Māra and Māra’s retinue? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. |
This bhikkhu, bhikkhus, is said to have blindfolded Māra, to have obliterated Māra’s vision trackless, and to have gone unseen by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the fading away as well of rapture, a bhikkhu dwells equanimous, mindful and clearly comprehending, and experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, one dwells happily.’ |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Again, bhikkhus, with the complete surmounting of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters and dwells in the base of infinite space. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
Again, bhikkhus, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of infinite consciousness. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
Again, bhikkhus, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
Again, bhikkhus, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus, is said … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. |
Again, bhikkhus, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling. |
Paññāya cassa disvā āsavā parikkhīṇā honti. |
And his taints are destroyed by his seeing with wisdom. |
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti. |
This bhikkhu, bhikkhus, is said to have blindfolded Māra, to have obliterated Māra’s vision trackless, and to have gone unseen by the Evil One, having crossed over attachment in the world.” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Gratified, the bhikkhus delighted in the Blessed One’s words. |
Nivāpasuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Sutta on the Bait, the fifth. |
mn26 |
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Majjhima Nikāya 26 |
The Middle Length Discourses 26 |
Pāsarāsisutta |
The Heap of Snares Sutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, entered Sāvatthī for alms. |
Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; |
Then a number of bhikkhus went to the Venerable Ānanda; |
upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ: |
having gone to him, they said this to the Venerable Ānanda: |
“cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. |
“Friend Ānanda, it has been long since we heard a Dhamma talk from the Blessed One’s own lips. |
Sādhu mayaṁ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti. |
It would be good, friend Ānanda, if we might get to hear a Dhamma talk from the Blessed One’s own lips.” |
“Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; |
“Then, venerable sirs, go to the hermitage of Rammaka the brahmin; |
appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti. |
perhaps you might get to hear a Dhamma talk from the Blessed One’s own lips.” |
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. |
“Yes, friend,” those bhikkhus replied to the Venerable Ānanda. |
Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One, having wandered for alms in Sāvatthī and returned from his alms round, after his meal, addressed the Venerable Ānanda: |
“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti. |
“Come, Ānanda, let us go to the Eastern Park, to the Mansion of Migāra’s Mother, for the day’s abiding.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. |
Then the Blessed One, together with the Venerable Ānanda, went to the Eastern Park, the Mansion of Migāra’s Mother, for the day’s abiding. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: |
Then, in the evening, the Blessed One rose from seclusion and addressed the Venerable Ānanda: |
“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti. |
“Come, Ānanda, let us go to the Eastern Gatehouse to bathe.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ. |
Then the Blessed One, together with the Venerable Ānanda, went to the Eastern Gatehouse to bathe. |
Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. |
Having bathed at the Eastern Gatehouse and emerged from the water, he stood in one robe, drying his limbs. |
Atha kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda said to the Blessed One: |
“ayaṁ, bhante, rammakassa brāhmaṇassa assamo avidūre. |
“Venerable sir, this hermitage of Rammaka the brahmin is not far. |
Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; |
The hermitage of Rammaka the brahmin is delightful, venerable sir; |
pāsādiko, bhante, rammakassa brāhmaṇassa assamo. |
the hermitage of Rammaka the brahmin is lovely, venerable sir. |
Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṁ upādāyā”ti. |
It would be good, venerable sir, if the Blessed One would go to the hermitage of Rammaka the brahmin out of compassion.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. |
Then the Blessed One went to the hermitage of Rammaka the brahmin. |
Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. |
Now on that occasion a number of bhikkhus were sitting together in the hermitage of Rammaka the brahmin, discussing the Dhamma. |
Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno. |
Then the Blessed One stood outside the doorway, waiting for the discussion to end. |
Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsitvā aggaḷaṁ ākoṭesi. |
When the Blessed One knew that the discussion had ended, he coughed and knocked on the bar of the door. |
Vivariṁsu kho te bhikkhū bhagavato dvāraṁ. |
Those bhikkhus opened the door for the Blessed One. |
Atha kho bhagavā rammakassa brāhmaṇassa assamaṁ pavisitvā paññatte āsane nisīdi. |
Then the Blessed One entered the hermitage of Rammaka the brahmin and sat down on the seat prepared. |
Nisajja kho bhagavā bhikkhū āmantesi: |
Having sat down, the Blessed One addressed the bhikkhus: |
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā? |
“For what discussion are you now sitting together, bhikkhus? |
Kā ca pana vo antarākathā vippakatā”ti? |
And what was your discussion that was interrupted?” |
“Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti. |
“Venerable sir, our interrupted Dhamma discussion was about the Blessed One himself, and then the Blessed One arrived.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Etaṁ kho, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe dhammiyā kathāya sannisīdeyyātha. |
It is fitting for you, bhikkhus, as clansmen who have gone forth from the home life into homelessness out of faith, that you should sit together for Dhamma discussion. |
Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—dhammī vā kathā, ariyo vā tuṇhībhāvo. |
When you have gathered together, bhikkhus, two things should be done: either Dhamma discussion or noble silence. |
Dvemā, bhikkhave, pariyesanā—ariyā ca pariyesanā, anariyā ca pariyesanā. |
These two, bhikkhus, are searches: the noble search and the unnoble search. |
Katamā ca, bhikkhave, anariyā pariyesanā? |
And what, bhikkhus, is the unnoble search? |
Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṁyeva pariyesati, attanā jarādhammo samāno jarādhammaṁyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati, attanā sokadhammo samāno sokadhammaṁyeva pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati. |
Here, bhikkhus, someone being himself subject to birth seeks what is also subject to birth; being himself subject to aging seeks what is also subject to aging; being himself subject to sickness seeks what is also subject to sickness; being himself subject to death seeks what is also subject to death; being himself subject to sorrow seeks what is also subject to sorrow; being himself subject to defilement seeks what is also subject to defilement. |
Kiñca, bhikkhave, jātidhammaṁ vadetha? |
And what, bhikkhus, would you say is subject to birth? |
Puttabhariyaṁ, bhikkhave, jātidhammaṁ, dāsidāsaṁ jātidhammaṁ, ajeḷakaṁ jātidhammaṁ, kukkuṭasūkaraṁ jātidhammaṁ, hatthigavāssavaḷavaṁ jātidhammaṁ, jātarūparajataṁ jātidhammaṁ. |
Wife and children, bhikkhus, are subject to birth; male and female slaves are subject to birth; goats and sheep are subject to birth; fowl and pigs are subject to birth; elephants, cattle, horses, and mares are subject to birth; gold and silver are subject to birth. |
Jātidhammā hete, bhikkhave, upadhayo. |
These acquisitions, bhikkhus, are subject to birth. |
Etthāyaṁ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṁyeva pariyesati. |
And this person, tied to these, infatuated with them, and addicted to them, being himself subject to birth, seeks what is also subject to birth. |
Kiñca, bhikkhave, jarādhammaṁ vadetha? |
And what, bhikkhus, would you say is subject to aging? |
Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ. |
Wife and children, bhikkhus, are subject to aging; male and female slaves are subject to aging; goats and sheep are subject to aging; fowl and pigs are subject to aging; elephants, cattle, horses, and mares are subject to aging; gold and silver are subject to aging. |
Jarādhammā hete, bhikkhave, upadhayo. |
These acquisitions, bhikkhus, are subject to aging. |
Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati. |
And this person, tied to these, infatuated with them, and addicted to them, being himself subject to aging, seeks what is also subject to aging. |
Kiñca, bhikkhave, byādhidhammaṁ vadetha? |
And what, bhikkhus, would you say is subject to sickness? |
Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ. |
Wife and children, bhikkhus, are subject to sickness; male and female slaves are subject to sickness; goats and sheep are subject to sickness; fowl and pigs are subject to sickness; elephants, cattle, horses, and mares are subject to sickness. |
Byādhidhammā hete, bhikkhave, upadhayo. |
These acquisitions, bhikkhus, are subject to sickness. |
Etthāyaṁ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati. |
And this person, tied to these, infatuated with them, and addicted to them, being himself subject to sickness, seeks what is also subject to sickness. |
Kiñca, bhikkhave, maraṇadhammaṁ vadetha? |
And what, bhikkhus, would you say is subject to death? |
Puttabhariyaṁ, bhikkhave, maraṇadhammaṁ, dāsidāsaṁ maraṇadhammaṁ, ajeḷakaṁ maraṇadhammaṁ, kukkuṭasūkaraṁ maraṇadhammaṁ, hatthigavāssavaḷavaṁ maraṇadhammaṁ. |
Wife and children, bhikkhus, are subject to death; male and female slaves are subject to death; goats and sheep are subject to death; fowl and pigs are subject to death; elephants, cattle, horses, and mares are subject to death. |
Maraṇadhammā hete, bhikkhave, upadhayo. |
These acquisitions, bhikkhus, are subject to death. |
Etthāyaṁ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati. |
And this person, tied to these, infatuated with them, and addicted to them, being himself subject to death, seeks what is also subject to death. |
Kiñca, bhikkhave, sokadhammaṁ vadetha? |
And what, bhikkhus, would you say is subject to sorrow? |
Puttabhariyaṁ, bhikkhave, sokadhammaṁ, dāsidāsaṁ sokadhammaṁ, ajeḷakaṁ sokadhammaṁ, kukkuṭasūkaraṁ sokadhammaṁ, hatthigavāssavaḷavaṁ sokadhammaṁ. |
Wife and children, bhikkhus, are subject to sorrow; male and female slaves are subject to sorrow; goats and sheep are subject to sorrow; fowl and pigs are subject to sorrow; elephants, cattle, horses, and mares are subject to sorrow. |
Sokadhammā hete, bhikkhave, upadhayo. |
These acquisitions, bhikkhus, are subject to sorrow. |
Etthāyaṁ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṁyeva pariyesati. |
And this person, tied to these, infatuated with them, and addicted to them, being himself subject to sorrow, seeks what is also subject to sorrow. |
Kiñca, bhikkhave, saṅkilesadhammaṁ vadetha? |
And what, bhikkhus, would you say is subject to defilement? |
Puttabhariyaṁ, bhikkhave, saṅkilesadhammaṁ, dāsidāsaṁ saṅkilesadhammaṁ, ajeḷakaṁ saṅkilesadhammaṁ, kukkuṭasūkaraṁ saṅkilesadhammaṁ, hatthigavāssavaḷavaṁ saṅkilesadhammaṁ, jātarūparajataṁ saṅkilesadhammaṁ. |
Wife and children, bhikkhus, are subject to defilement; male and female slaves are subject to defilement; goats and sheep are subject to defilement; fowl and pigs are subject to defilement; elephants, cattle, horses, and mares are subject to defilement; gold and silver are subject to defilement. |
Saṅkilesadhammā hete, bhikkhave, upadhayo. |
These acquisitions, bhikkhus, are subject to defilement. |
Etthāyaṁ gathito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati. |
And this person, tied to these, infatuated with them, and addicted to them, being himself subject to defilement, seeks what is also subject to defilement. |
Ayaṁ, bhikkhave, anariyā pariyesanā. |
This, bhikkhus, is the unnoble search. |
Katamā ca, bhikkhave, ariyā pariyesanā? |
And what, bhikkhus, is the noble search? |
Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati. |
Here, bhikkhus, someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn, unsurpassable security from bondage, Nibbāna; being himself subject to aging, having understood the danger in what is subject to aging, seeks the unaging, unsurpassable security from bondage, Nibbāna; being himself subject to sickness, having understood the danger in what is subject to sickness, seeks the unailing, unsurpassable security from bondage, Nibbāna; being himself subject to death, having understood the danger in what is subject to death, seeks the deathless, unsurpassable security from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless, unsurpassable security from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled, unsurpassable security from bondage, Nibbāna. |
Ayaṁ, bhikkhave, ariyā pariyesanā. |
This, bhikkhus, is the noble search. |
Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṁyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṁyeva pariyesāmi, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi. |
I too, bhikkhus, before my awakening, when I was still an unawakened Bodhisatta, being myself subject to birth, sought what was also subject to birth; being myself subject to aging, sought what was also subject to aging; being myself subject to sickness, sought what was also subject to sickness; being myself subject to death, sought what was also subject to death; being myself subject to sorrow, sought what was also subject to sorrow; being myself subject to defilement, sought what was also subject to defilement. |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘kiṁ nu kho ahaṁ attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno … maraṇadhammo samāno … sokadhammo samāno … attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi? |
‘Why do I, being myself subject to birth, seek what is also subject to birth; being myself subject to aging, … (as before) … subject to sickness, … subject to death, … subject to sorrow, … being myself subject to defilement, seek what is also subject to defilement? |
Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti. |
Suppose, being myself subject to birth, having understood the danger in what is subject to birth, I were to seek the unborn, unsurpassable security from bondage, Nibbāna. Suppose, being myself subject to aging, having understood the danger in what is subject to aging, I were to seek the unaging, unsurpassable security from bondage, Nibbāna. Suppose, being myself subject to sickness, having understood the danger in what is subject to sickness, I were to seek the unailing, unsurpassable security from bondage, Nibbāna. Suppose, being myself subject to death, having understood the danger in what is subject to death, I were to seek the deathless, unsurpassable security from bondage, Nibbāna. Suppose, being myself subject to sorrow, having understood the danger in what is subject to sorrow, I were to seek the sorrowless, unsurpassable security from bondage, Nibbāna. Suppose, being myself subject to defilement, having understood the danger in what is subject to defilement, I were to seek the undefiled, unsurpassable security from bondage, Nibbāna.’ |
So kho ahaṁ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. |
So I, bhikkhus, at a later time, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, shaved off my hair and beard, put on the saffron robes, and went forth from the home life into homelessness. |
So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ. |
Having thus gone forth, in search of what is wholesome, seeking the supreme, matchless path to peace, I went to Āḷāra Kālāma. |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
Having gone to him, I said to Āḷāra Kālāma: |
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. |
‘Friend Kālāma, I wish to lead the holy life in this Dhamma and Discipline.’ |
Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca: |
When this was said, bhikkhus, Āḷāra Kālāma said to me: |
‘viharatāyasmā; |
‘The venerable one may stay. |
tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
Such is this Dhamma that a wise man can soon realize his own teacher’s doctrine for himself by direct knowledge and dwell in it.’ |
So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. |
So I, bhikkhus, very soon, quickly, learned that Dhamma. |
So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. |
And I, bhikkhus, as far as mere lip-reciting and repetition were concerned, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed, along with others, ‘I know, I see.’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; |
‘Āḷāra Kālāma does not declare this Dhamma to be realized by himself by direct knowledge and entered upon merely out of faith; |
addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. |
surely Āḷāra Kālāma dwells knowing and seeing this Dhamma.’ |
Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; |
Then, bhikkhus, I went to Āḷāra Kālāma; |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
having gone to him, I said to Āḷāra Kālāma: |
‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? |
‘To what extent, friend Kālāma, do you declare that you have realized this Dhamma by yourself by direct knowledge and entered upon it?’ |
Evaṁ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. |
When this was said, bhikkhus, Āḷāra Kālāma declared the base of nothingness. |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; |
‘Not only Āḷāra Kālāma has faith, I too have faith; |
na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; |
not only Āḷāra Kālāma has energy, I too have energy; |
na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; |
not only Āḷāra Kālāma has mindfulness, I too have mindfulness; |
na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; |
not only Āḷāra Kālāma has concentration, I too have concentration; |
na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā. |
not only Āḷāra Kālāma has wisdom, I too have wisdom. |
Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti. |
Suppose I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he has realized by himself by direct knowledge and entered upon.’ |
So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. |
So I, bhikkhus, very soon, quickly, realized that Dhamma for myself by direct knowledge and dwelt in it. |
Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; |
Then, bhikkhus, I went to Āḷāra Kālāma; |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
having gone to him, I said to Āḷāra Kālāma: |
‘Ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? |
‘Is it to this extent, friend Kālāma, that you declare you have realized this Dhamma by yourself by direct knowledge and entered upon it?’ |
‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. |
‘It is to this extent, friend, that I declare I have realized this Dhamma by myself by direct knowledge and entered upon it.’ |
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. |
‘I too, friend, to this extent have realized this Dhamma by myself by direct knowledge and dwell in it.’ |
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. |
‘It is a gain for us, friend, it is a great gain for us, friend, that we see such a venerable one as a fellow in the holy life. |
Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. |
Thus, the Dhamma that I declare I have realized by myself by direct knowledge and entered upon, that Dhamma you have realized by yourself by direct knowledge and dwell in. |
Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. |
The Dhamma that you have realized by yourself by direct knowledge and dwell in, that Dhamma I declare I have realized by myself by direct knowledge and entered upon. |
Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. |
Thus, the Dhamma that I know, that Dhamma you know; the Dhamma that you know, that Dhamma I know. |
Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. |
Thus, as I am, so are you; as you are, so am I. |
Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. |
Come now, friend, let us both together lead this group.’ |
Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. |
Thus, bhikkhus, Āḷāra Kālāma, my teacher, placed me, his pupil, on an equal footing with himself and honored me with the highest honor. |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. |
‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, to Nibbāna, but only to reappearance in the base of nothingness.’ |
So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. |
So I, bhikkhus, not being satisfied with that Dhamma, left it, disenchanted. |
So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; |
Then I, bhikkhus, in search of what is wholesome, seeking the supreme, matchless path to peace, went to Uddaka Rāmaputta; |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
having gone to him, I said to Uddaka Rāmaputta: |
‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. |
‘Friend, I wish to lead the holy life in this Dhamma and Discipline.’ |
Evaṁ vutte, bhikkhave, udako rāmaputto maṁ etadavoca: |
When this was said, bhikkhus, Uddaka Rāmaputta said to me: |
‘viharatāyasmā; |
‘The venerable one may stay. |
tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
Such is this Dhamma that a wise man can soon realize his own teacher’s doctrine for himself by direct knowledge and dwell in it.’ |
So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. |
So I, bhikkhus, very soon, quickly, learned that Dhamma. |
So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. |
And I, bhikkhus, as far as mere lip-reciting and repetition were concerned, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed, along with others, ‘I know, I see.’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; |
‘Rāma did not declare this Dhamma to be realized by himself by direct knowledge and entered upon merely out of faith; |
addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. |
surely Rāma dwelt knowing and seeing this Dhamma.’ |
Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; |
Then, bhikkhus, I went to Uddaka Rāmaputta; |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
having gone to him, I said to Uddaka Rāmaputta: |
‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? |
‘To what extent, friend, did Rāma declare that he had realized this Dhamma by himself by direct knowledge and entered upon it?’ |
Evaṁ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. |
When this was said, bhikkhus, Uddaka Rāmaputta declared the base of neither-perception-nor-non-perception. |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; |
‘Not only Rāma had faith, I too have faith; |
na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; |
not only Rāma had energy, I too have energy; |
na kho rāmasseva ahosi sati, mayhampatthi sati; |
not only Rāma had mindfulness, I too have mindfulness; |
na kho rāmasseva ahosi samādhi, mayhampatthi samādhi, na kho rāmasseva ahosi paññā, mayhampatthi paññā. |
not only Rāma had concentration, I too have concentration; not only Rāma had wisdom, I too have wisdom. |
Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti. |
Suppose I were to strive for the realization of that Dhamma which Rāma declared he had realized by himself by direct knowledge and entered upon.’ |
So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. |
So I, bhikkhus, very soon, quickly, realized that Dhamma for myself by direct knowledge and dwelt in it. |
Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; |
Then, bhikkhus, I went to Uddaka Rāmaputta; |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
having gone to him, I said to Uddaka Rāmaputta: |
‘Ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? |
‘Is it to this extent, friend, that Rāma declared he had realized this Dhamma by himself by direct knowledge and entered upon it?’ |
‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti. |
‘It is to this extent, friend, that Rāma declared he had realized this Dhamma by himself by direct knowledge and entered upon it.’ |
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. |
‘I too, friend, to this extent have realized this Dhamma by myself by direct knowledge and dwell in it.’ |
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. |
‘It is a gain for us, friend, it is a great gain for us, friend, that we see such a venerable one as a fellow in the holy life. |
Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. |
Thus, the Dhamma that Rāma declared he had realized by himself by direct knowledge and entered upon, that Dhamma you have realized by yourself by direct knowledge and dwell in. |
Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. |
The Dhamma that you have realized by yourself by direct knowledge and dwell in, that Dhamma Rāma declared he had realized by himself by direct knowledge and entered upon. |
Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi, taṁ dhammaṁ rāmo abhiññāsi. |
Thus, the Dhamma that Rāma directly knew, that Dhamma you know; the Dhamma that you know, that Dhamma Rāma directly knew. |
Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi. |
Thus, as Rāma was, so are you; as you are, so Rāma was. |
Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. |
Come now, friend, you lead this group.’ |
Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. |
Thus, bhikkhus, Uddaka Rāmaputta, my fellow in the holy life, placed me in the position of a teacher and honored me with the highest honor. |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. |
‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, to Nibbāna, but only to reappearance in the base of neither-perception-nor-non-perception.’ |
So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. |
So I, bhikkhus, not being satisfied with that Dhamma, left it, disenchanted. |
So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. |
So I, bhikkhus, in search of what is wholesome, seeking the supreme, matchless path to peace, wandering by stages through Magadha, arrived at Uruvelā, at Senānigama. |
Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. |
There I saw a delightful stretch of land, a pleasant woodland grove, a flowing river, clear and with goodféle bathing places, delightful, and a village for alms resort nearby. |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. |
‘Delightful indeed, sirs, is this stretch of land, pleasant is the woodland grove, the river flows clear and with goodféle bathing places, delightful, and there is a village for alms resort nearby. |
Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. |
This is indeed suitable for the striving of a clansman intent on striving.’ |
So kho ahaṁ, bhikkhave, tattheva nisīdiṁ—alamidaṁ padhānāyāti. |
So I, bhikkhus, sat down right there, thinking: ‘This is suitable for striving.’ |
So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ. |
So I, bhikkhus, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn, unsurpassable security from bondage, Nibbāna, attained the unborn, unsurpassable security from bondage, Nibbāna; being myself subject to aging, having understood the danger in what is subject to aging, seeking the unaging, unsurpassable security from bondage, Nibbāna, attained the unaging, unsurpassable security from bondage, Nibbāna; being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing, unsurpassable security from bondage, Nibbāna, attained the unailing, unsurpassable security from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, seeking the deathless, unsurpassable security from bondage, Nibbāna, attained the deathless, unsurpassable security from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless, unsurpassable security from bondage, Nibbāna, attained the sorrowless, unsurpassable security from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, unsurpassable security from bondage, Nibbāna, attained the undefiled, unsurpassable security from bondage, Nibbāna. |
Ñāṇañca pana me dassanaṁ udapādi: |
And the knowledge and vision arose in me: |
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti. |
‘Unshakeable is my liberation; this is the last birth; there is now no further becoming.’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
‘This Dhamma that I have attained is profound, hard to see, hard to understand, peaceful, sublime, beyond the scope of mere reasoning, subtle, to be experienced by the wise. |
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. |
But this generation delights in attachment, is elated by attachment, rejoices in attachment. |
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatā paṭiccasamuppādo. |
For a generation that delights in attachment, is elated by attachment, rejoices in attachment, this state is hard to see, that is to say, specific conditionality, dependent origination. |
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. |
This state too is hard to see, that is to say, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti. |
If I were to teach the Dhamma, and others were not to understand me, that would be weariness for me, that would be vexation for me.’ |
Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: |
And then, bhikkhus, these wonderful verses, never heard before, occurred to me: |
‘Kicchena me adhigataṁ, |
‘With difficulty I have achieved it, |
halaṁ dāni pakāsituṁ; |
Enough now with proclaiming it; |
Rāgadosaparetehi, |
By those overcome by lust and hate, |
nāyaṁ dhammo susambudho. |
This Dhamma is not easily understood. |
Paṭisotagāmiṁ nipuṇaṁ, |
Leading against the stream, subtle, |
gambhīraṁ duddasaṁ aṇuṁ; |
Profound, hard to see, minute; |
Rāgarattā na dakkhanti, |
Those dyed in lust will not see it, |
tamokhandhena āvuṭā’ti. |
Wrapped in a mass of darkness.’ |
Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya. |
Thus, bhikkhus, as I reflected, my mind inclined to inaction, not to teaching the Dhamma. |
Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: |
Then, bhikkhus, it occurred to Brahmā Sahampati, who knew with his own mind the reflection in my mind: |
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti. |
‘Alas, the world is lost! Alas, the world is destroyed! Inasmuch as the mind of the Tathāgata, the Arahant, the Perfectly Awakened One, inclines to inaction, not to teaching the Dhamma!’ |
Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, bhikkhus, just as a strong man might extend his flexed arm or flex his extended arm; |
evameva—brahmaloke antarahito mama purato pāturahosi. |
even so—Brahmā Sahampati vanished from the Brahma-world and reappeared before me. |
Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: |
Then, bhikkhus, Brahmā Sahampati, having arranged his upper robe over one shoulder, knelt with his right knee on the ground, and extending his cupped hands towards me, said to me: |
‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. |
‘Venerable sir, let the Blessed One teach the Dhamma! Let the Sugata teach the Dhamma! |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. |
There are beings with little dust in their eyes who are wasting away through not hearing the Dhamma. |
Bhavissanti dhammassa aññātāro’ti. |
There will be those who will understand the Dhamma.’ |
Idamavoca, bhikkhave, brahmā sahampati. |
This is what Brahmā Sahampati said, bhikkhus. |
Idaṁ vatvā athāparaṁ etadavoca: |
Having said this, he said further: |
‘Pāturahosi magadhesu pubbe, |
‘There appeared in Magadha in the past, |
Dhammo asuddho samalehi cintito; |
A Dhamma impure, devised by the defiled; |
Apāpuretaṁ amatassa dvāraṁ, |
Open this door to the Deathless! |
Suṇantu dhammaṁ vimalenānubuddhaṁ. |
Let them hear the Dhamma realized by the Stainless One. |
Sele yathā pabbatamuddhaniṭṭhito, |
Just as one standing on a mountain peak, |
Yathāpi passe janataṁ samantato; |
Might see the people all around; |
Tathūpamaṁ dhammamayaṁ sumedha, |
So too, O Wise One, All-Seeing Sage, |
Pāsādamāruyha samantacakkhu; |
Ascend the palace of the Dhamma; |
Sokāvatiṇṇaṁ janatamapetasoko, |
Free from sorrow, look upon the people, |
Avekkhassu jātijarābhibhūtaṁ. |
Sunk in sorrow, oppressed by birth and aging. |
Uṭṭhehi vīra vijitasaṅgāma, |
Arise, O hero, victor in battle! |
Satthavāha aṇaṇa vicara loke; |
O caravan leader, debt-free, wander in the world. |
Desassu bhagavā dhammaṁ, |
Teach the Dhamma, O Blessed One; |
Aññātāro bhavissantī’ti. |
There will be those who will understand!’ |
Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. |
Then, bhikkhus, having understood Brahmā’s request, and out of compassion for beings, I surveyed the world with the eye of a Buddha. |
Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. |
Surveying the world with the eye of a Buddha, bhikkhus, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing blame and danger in the other world, and some who did not dwell seeing blame and danger in the other world. |
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena; |
Just as in a pond of blue, red, or white lotuses, some lotuses that are born in the water, grow up in the water, and thrive submerged in the water, are nourished from the tip to the root; some lotuses that are born in the water, grow up in the water, and thrive submerged in the water, stand at an even level with the water; and some lotuses that are born in the water, grow up in the water, rise up from the water and stand unsullied by the water; |
evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. |
even so, bhikkhus, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing blame and danger in the other world, and some who did not dwell seeing blame and danger in the other world. |
Atha khvāhaṁ, bhikkhave, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ: |
Then, bhikkhus, I replied to Brahmā Sahampati in verse: |
‘Apārutā tesaṁ amatassa dvārā, |
‘Open for them are the doors to the Deathless, |
Ye sotavanto pamuñcantu saddhaṁ; |
Let those with ears release their faith; |
Vihiṁsasaññī paguṇaṁ na bhāsiṁ, |
Perceiving vexation, I did not speak, O Brahmā, |
Dhammaṁ paṇītaṁ manujesu brahme’ti. |
The Dhamma refined and sublime among humans.’ |
Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. |
Then, bhikkhus, Brahmā Sahampati, thinking, ‘The Blessed One has granted my request to teach the Dhamma,’ paid homage to me, and keeping me on his right, disappeared right there. |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; |
‘To whom should I first teach the Dhamma? |
ko imaṁ dhammaṁ khippameva ājānissatī’ti? |
Who will understand this Dhamma quickly?’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. |
‘This Āḷāra Kālāma is wise, accomplished, intelligent, and has for long had little dust in his eyes. |
Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ. |
Suppose I were to teach the Dhamma first to Āḷāra Kālāma. |
So imaṁ dhammaṁ khippameva ājānissatī’ti. |
He will understand this Dhamma quickly.’ |
Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: |
Then, bhikkhus, a deity approached me and said: |
‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. |
‘Venerable sir, Āḷāra Kālāma died seven days ago.’ |
Ñāṇañca pana me dassanaṁ udapādi: |
And the knowledge and vision arose in me: |
‘sattāhakālaṅkato āḷāro kālāmo’ti. |
‘Āḷāra Kālāma died seven days ago.’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘mahājāniyo kho āḷāro kālāmo. |
‘A great loss for Āḷāra Kālāma. |
Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. |
If he had heard this Dhamma, he would have understood it quickly.’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; |
‘To whom should I first teach the Dhamma? |
ko imaṁ dhammaṁ khippameva ājānissatī’ti? |
Who will understand this Dhamma quickly?’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. |
‘This Uddaka Rāmaputta is wise, accomplished, intelligent, and has for long had little dust in his eyes. |
Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ. |
Suppose I were to teach the Dhamma first to Uddaka Rāmaputta. |
So imaṁ dhammaṁ khippameva ājānissatī’ti. |
He will understand this Dhamma quickly.’ |
Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: |
Then, bhikkhus, a deity approached me and said: |
‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. |
‘Venerable sir, Uddaka Rāmaputta died last night.’ |
Ñāṇañca pana me dassanaṁ udapādi: |
And the knowledge and vision arose in me: |
‘abhidosakālaṅkato udako rāmaputto’ti. |
‘Uddaka Rāmaputta died last night.’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘mahājāniyo kho udako rāmaputto. |
‘A great loss for Uddaka Rāmaputta. |
Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. |
If he had heard this Dhamma, he would have understood it quickly.’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; |
‘To whom should I first teach the Dhamma? |
ko imaṁ dhammaṁ khippameva ājānissatī’ti? |
Who will understand this Dhamma quickly?’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. |
‘The bhikkhus of the group of five were very helpful to me, who attended on me when I was devoted to striving. |
Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti. |
Suppose I were to teach the Dhamma first to the bhikkhus of the group of five.’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? |
‘Where are the bhikkhus of the group of five now dwelling?’ |
Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. |
And I saw, bhikkhus, with the divine eye, purified and surpassing the human, the bhikkhus of the group of five dwelling at Bārāṇasī in the Deer Park at Isipatana. |
Atha khvāhaṁ, bhikkhave, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ. |
Then, bhikkhus, having stayed in Uruvelā as long as I wished, I set out to wander towards Bārāṇasī. |
Addasā kho maṁ, bhikkhave, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. |
Upaka the Ājīvaka, bhikkhus, saw me on the highway between Gayā and the Bodhi tree. |
Disvāna maṁ etadavoca: |
Having seen me, he said this: |
‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. |
‘Your faculties, friend, are very bright, your skin complexion is pure and brilliant. |
Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti? |
For whose sake, friend, have you gone forth, or who is your teacher, or whose Dhamma do you profess?’ |
Evaṁ vutte, ahaṁ, bhikkhave, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ: |
When this was said, bhikkhus, I replied to Upaka the Ājīvaka in verses: |
‘Sabbābhibhū sabbavidūhamasmi, |
‘All-conquering, all-knowing am I, |
Sabbesu dhammesu anūpalitto; |
Among all things, unsullied; |
Sabbañjaho taṇhākkhaye vimutto, |
All-abandoning, released in craving’s destruction, |
Sayaṁ abhiññāya kamuddiseyyaṁ. |
Having known for myself, whom should I point to? |
Na me ācariyo atthi, |
No teacher have I, |
sadiso me na vijjati; |
One like me does not exist; |
Sadevakasmiṁ lokasmiṁ, |
In the world with its devas, |
natthi me paṭipuggalo. |
There is no one to rival me. |
Ahañhi arahā loke, |
For I am an Arahant in the world, |
ahaṁ satthā anuttaro; |
I am the teacher supreme; |
Ekomhi sammāsambuddho, |
I alone am the Perfectly Awakened One, |
sītibhūtosmi nibbuto. |
Cooled am I, quenched. |
Dhammacakkaṁ pavattetuṁ, |
To set the Dhamma Wheel in motion, |
Gacchāmi kāsinaṁ puraṁ; |
I go to the city of Kāsī; |
Andhībhūtasmiṁ lokasmiṁ, |
In a world become blind, |
Āhañchaṁ amatadundubhin’ti. |
I shall beat the drum of the Deathless.’ |
‘Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino’ti. |
‘According to what you claim, friend, you should be the Arahant, the Infinite Conqueror.’ |
‘Mādisā ve jinā honti, |
‘Conquerors are those like me, |
ye pattā āsavakkhayaṁ; |
Who have reached the destruction of taints; |
Jitā me pāpakā dhammā, |
Conquered by me are evil states, |
tasmāhamupaka jino’ti. |
Therefore, Upaka, I am a conqueror.’ |
Evaṁ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi. |
When this was said, bhikkhus, Upaka the Ājīvaka said, ‘It may be so, friend,’ shook his head, took a side road, and departed. |
Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. |
Then I, bhikkhus, wandering by stages, went to Bārāṇasī, to the Deer Park at Isipatana, to where the bhikkhus of the group of five were. |
Addasaṁsu kho maṁ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṁ. |
The bhikkhus of the group of five, bhikkhus, saw me coming in the distance. |
Disvāna aññamaññaṁ saṇṭhapesuṁ: |
Having seen me, they made an agreement among themselves: |
‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. |
‘Friends, this ascetic Gotama is coming, luxurious, having given up the struggle, and reverted to luxury. |
So neva abhivādetabbo, na paccuṭṭhātabbo; |
He is not to be greeted, nor stood up for; |
nāssa pattacīvaraṁ paṭiggahetabbaṁ. |
nor is his bowl and robe to be received. |
Api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅkhissati nisīdissatī’ti. |
However, a seat may be prepared; if he wishes, he may sit down.’ |
Yathā yathā kho ahaṁ, bhikkhave, upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. |
However, bhikkhus, as I approached, the bhikkhus of the group of five were unable to keep to their own agreement. |
Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ, appekacce āsanaṁ paññapesuṁ, appekacce pādodakaṁ upaṭṭhapesuṁ. |
Some, coming to meet me, took my bowl and robe; some prepared a seat; some set out water for the feet. |
Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti. |
However, they addressed me by name and by the term ‘friend.’ |
Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: |
When this was said, bhikkhus, I said to the bhikkhus of the group of five: |
‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha. |
‘Do not, bhikkhus, address the Tathāgata by name and by the term ‘friend.’ |
Arahaṁ, bhikkhave, tathāgato sammāsambuddho. |
The Tathāgata, bhikkhus, is an Arahant, a Perfectly Awakened One. |
Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. |
Listen, bhikkhus, the Deathless has been attained. I instruct, I teach the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
Practicing as instructed, you too will, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for yourselves by direct knowledge, in this very life, and dwell in it.’ |
Evaṁ vutte, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: |
When this was said, bhikkhus, the bhikkhus of the group of five said to me: |
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? |
‘By that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones. How then, now that you are luxurious, have given up the struggle, and reverted to luxury, will you attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones?’ |
Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: |
When this was said, bhikkhus, I said to the bhikkhus of the group of five: |
‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya. |
‘The Tathāgata, bhikkhus, is not luxurious, has not given up the struggle, has not reverted to luxury. |
Arahaṁ, bhikkhave, tathāgato sammāsambuddho. |
The Tathāgata, bhikkhus, is an Arahant, a Perfectly Awakened One. |
Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. |
Listen, bhikkhus, the Deathless has been attained. I instruct, I teach the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
Practicing as instructed, you too will, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for yourselves by direct knowledge, in this very life, and dwell in it.’ |
Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: |
A second time, bhikkhus, the bhikkhus of the group of five said to me: |
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? |
‘By that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones. How then, now that you are luxurious, have given up the struggle, and reverted to luxury, will you attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones?’ |
Dutiyampi kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: |
A second time, bhikkhus, I said to the bhikkhus of the group of five: |
‘na, bhikkhave, tathāgato bāhulliko …pe… upasampajja viharissathā’ti. |
‘The Tathāgata, bhikkhus, is not luxurious … (as above) … and dwell in it.’ |
Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: |
A third time, bhikkhus, the bhikkhus of the group of five said to me: |
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? |
‘By that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones. How then, now that you are luxurious, have given up the struggle, and reverted to luxury, will you attain any superhuman states, a distinction in knowledge and vision worthy of the noble ones?’ |
Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: |
When this was said, bhikkhus, I said to the bhikkhus of the group of five: |
‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti? |
‘Do you acknowledge, bhikkhus, that I have ever spoken to you in this way before?’ |
‘No hetaṁ, bhante’. |
‘No, venerable sir.’ |
‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho. |
‘The Tathāgata, bhikkhus, is an Arahant, a Perfectly Awakened One. |
Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. |
Listen, bhikkhus, the Deathless has been attained. I instruct, I teach the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
Practicing as instructed, you too will, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for yourselves by direct knowledge, in this very life, and dwell in it.’ |
Asakkhiṁ kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṁ. |
I was able, bhikkhus, to convince the bhikkhus of the group of five. |
Dvepi sudaṁ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. |
I would instruct two bhikkhus, bhikkhus, while three bhikkhus went for alms. |
Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. |
What the three bhikkhus brought back from their alms round, by that the group of six of us lived. |
Tayopi sudaṁ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. |
I would instruct three bhikkhus, bhikkhus, while two bhikkhus went for alms. |
Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. |
What the two bhikkhus brought back from their alms round, by that the group of six of us lived. |
Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu. |
Then, bhikkhus, the bhikkhus of the group of five, being thus instructed and advised by me, being themselves subject to birth, having understood the danger in what is subject to birth, seeking the unborn, unsurpassable security from bondage, Nibbāna, attained the unborn, unsurpassable security from bondage, Nibbāna; being themselves subject to aging, having understood the danger in what is subject to aging, seeking the unaging, unsurpassable security from bondage, Nibbāna, attained the unaging, unsurpassable security from bondage, Nibbāna; being themselves subject to sickness … (as before) … being themselves subject to death … being themselves subject to sorrow … being themselves subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, unsurpassable security from bondage, Nibbāna, attained the undefiled, unsurpassable security from bondage, Nibbāna. |
Ñāṇañca pana nesaṁ dassanaṁ udapādi: |
And the knowledge and vision arose in them: |
‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti. |
‘Unshakeable is our liberation; this is the last birth; there is now no further becoming.’ |
Pañcime, bhikkhave, kāmaguṇā. |
These five, bhikkhus, are cords of sensual pleasure. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, tantalizing; sounds cognizable by the ear … (as before) … odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, tantalizing. |
Ime kho, bhikkhave, pañca kāmaguṇā. |
These, bhikkhus, are the five cords of sensual pleasure. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: |
Whatever ascetics or brahmins, bhikkhus, enjoy these five cords of sensual pleasure—tied to them, infatuated with them, addicted to them, not seeing the danger in them, not understanding the escape from them—they are to be understood thus: |
‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. |
‘They have met with calamity, met with disaster, are to be done with as Māra the Evil One wishes.’ |
Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya. |
Just as, bhikkhus, a forest deer bound by a heap of snares might lie. |
So evamassa veditabbo: |
It should be understood of it thus: |
‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. |
‘It has met with calamity, met with disaster, is to be done with as the hunter wishes. |
Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti. |
And when the hunter comes, it will not escape as it wishes.’ |
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: |
Even so, bhikkhus, whatever ascetics or brahmins enjoy these five cords of sensual pleasure—tied to them, infatuated with them, addicted to them, not seeing the danger in them, not understanding the escape from them—they are to be understood thus: |
‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. |
‘They have met with calamity, met with disaster, are to be done with as Māra the Evil One wishes.’ |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: |
And whatever ascetics or brahmins, bhikkhus, enjoy these five cords of sensual pleasure—not tied to them, not infatuated with them, not addicted to them, seeing the danger in them, understanding the escape from them—they are to be understood thus: |
‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’. |
‘They have not met with calamity, not met with disaster, are not to be done with as Māra the Evil One wishes.’ |
Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya. |
Just as, bhikkhus, a forest deer not bound by a heap of snares might lie. |
So evamassa veditabbo: |
It should be understood of it thus: |
‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. |
‘It has not met with calamity, not met with disaster, is not to be done with as the hunter wishes. |
Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti. |
And when the hunter comes, it will escape as it wishes.’ |
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: |
Even so, bhikkhus, whatever ascetics or brahmins enjoy these five cords of sensual pleasure—not tied to them, not infatuated with them, not addicted to them, seeing the danger in them, understanding the escape from them—they are to be understood thus: |
‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’. |
‘They have not met with calamity, not met with disaster, are not to be done with as Māra the Evil One wishes.’ |
Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. |
Just as, bhikkhus, a forest deer wandering in the forest, in the woodland, walks confidently, stands confidently, sits confidently, lies down confidently. |
Taṁ kissa hetu? |
For what reason? |
Anāpāthagato, bhikkhave, luddassa. |
It is beyond the hunter’s range, bhikkhus. |
Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Even so, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. |
This bhikkhu, bhikkhus, is said to have blindfolded Māra, made him trackless, destroyed Māra’s vision, and gone unseen by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the stilling of thought and examination, a bhikkhu enters upon and dwells in the second jhāna, which has internal tranquilization and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the fading away as well of rapture, a bhikkhu dwells equanimous, and mindful and clearly comprehending, he experiences happiness with the body; he enters upon and dwells in the third jhāna, on account of which the noble ones declare: ‘He is equanimous, mindful, a happy dweller.’ |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Again, bhikkhus, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and dwells in the base of infinite space. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
Again, bhikkhus, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and dwells in the base of infinite consciousness. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
Again, bhikkhus, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and dwells in the base of nothingness. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
Again, bhikkhus, by completely surmounting the base of nothingness, a bhikkhu enters upon and dwells in the base of neither-perception-nor-non-perception. |
Ayaṁ vuccati, bhikkhave …pe… pāpimato. |
This bhikkhu, bhikkhus … (as above) … by the Evil One. |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. |
Again, bhikkhus, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters upon and dwells in the cessation of perception and feeling; and his taints are destroyed by his seeing with wisdom. |
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. |
This bhikkhu, bhikkhus, is said to have blindfolded Māra, made him trackless, destroyed Māra’s vision, and gone unseen by the Evil One. |
Tiṇṇo loke visattikaṁ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. |
Having crossed over attachment in the world, he walks confidently, stands confidently, sits confidently, lies down confidently. |
Taṁ kissa hetu? |
For what reason? |
Anāpāthagato, bhikkhave, pāpimato”ti. |
He is beyond the range of the Evil One, bhikkhus.” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Gratified, the bhikkhus delighted in the Blessed One’s words. |
Pāsarāsisuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Heap of Snares Sutta, the sixth. |
mn27 |
MN 27 |
Majjhima Nikāya 27 |
The Middle Length Discourses 27 |
Cūḷahatthipadopamasutta |
The Shorter Simile of the Elephant's Footprint |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa. |
Now on that occasion the brahmin Jāṇussoṇi was driving out of Sāvatthī in the middle of the day in an all-white chariot drawn by mares. |
Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ. |
The brahmin Jāṇussoṇi saw the wanderer Pilotika coming in the distance. |
Disvāna pilotikaṁ paribbājakaṁ etadavoca: |
Seeing him, he said to the wanderer Pilotika: |
“Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti? |
“Now where is the venerable Vacchāyana coming from in the middle of the day?” |
“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. |
“Sir, I am coming from the presence of the ascetic Gotama.” |
“Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti. |
“What do you think of this, venerable Vacchāyana, regarding the ascetic Gotama’s range of wisdom? Do you think he is wise?” |
“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. |
“But who am I, sir, that I should know the ascetic Gotama’s range of wisdom? |
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti. |
Surely one who is like him would know the ascetic Gotama’s range of wisdom.” |
“Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti. |
“The venerable Vacchāyana praises the ascetic Gotama with high praise indeed!” |
“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi, pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti. |
“But who am I, sir, that I should praise the ascetic Gotama? Praised by the praised is that Master Gotama, chief among gods and humans.” |
“Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti? |
“Considering what reason, venerable Vacchāyana, are you so deeply confident in the ascetic Gotama?” |
“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya. |
“Sir, it is as if a skilled elephant-tracker were to enter an elephant forest. |
So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ. |
He might see in the elephant forest a large elephant’s footprint, long and broad. |
So niṭṭhaṁ gaccheyya: |
He would come to the conclusion: |
‘mahā vata bho nāgo’ti. |
‘Indeed, sirs, it is a great bull elephant!’ |
Evameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ: |
In the same way, sir, when I saw four footprints in the ascetic Gotama, I came to the conclusion: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’ |
Katamāni cattāri? |
What four? |
Idhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni. |
Here, sir, I see certain khattiya experts, subtle, masters of others’ doctrines, hair-splitters, who go about, one might say, demolishing views with their wisdom. |
Te suṇanti: |
They hear: |
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. |
‘The ascetic Gotama, it is said, will visit such and such a village or town.’ |
Te pañhaṁ abhisaṅkharonti: |
They formulate a question: |
‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. |
‘We will approach the ascetic Gotama and ask him this question. |
Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma. |
If, when asked by us thus, he answers thus, we will refute his doctrine in this way. |
Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. |
And if, when asked by us thus, he answers thus, we will refute his doctrine in that way.’ |
Te suṇanti: |
They hear: |
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. |
‘The ascetic Gotama, it is said, has arrived at such and such a village or town.’ |
Te yena samaṇo gotamo tenupasaṅkamanti. |
They go to the ascetic Gotama. |
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. |
The ascetic Gotama instructs, urges, rouses, and encourages them with a Dhamma talk. |
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti? |
Having been instructed, urged, roused, and encouraged by the ascetic Gotama with a Dhamma talk, they do not even ask the ascetic Gotama the question, how then could they refute his doctrine? |
Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti. |
On the contrary, they become disciples of the ascetic Gotama. |
Yadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ: |
When, sir, I saw this first footprint in the ascetic Gotama, I came to the conclusion: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’ |
Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe… gahapatipaṇḍite … pe… |
Furthermore, sir, I see here some brahmin experts … (as for the khattiya experts) … householder experts … (as for the khattiya experts) … |
samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. |
ascetic experts, subtle, masters of others’ doctrines, hair-splitters, who go about, one might say, demolishing views with their wisdom. |
Te suṇanti: |
They hear: |
‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. |
‘The ascetic Gotama, it is said, will visit such and such a village or town.’ |
Te pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. |
They formulate a question: ‘We will approach the ascetic Gotama and ask him this question. |
Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma. |
If, when asked by us thus, he answers thus, we will refute his doctrine in this way. |
Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. |
And if, when asked by us thus, he answers thus, we will refute his doctrine in that way.’ |
Te suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. |
They hear: ‘The ascetic Gotama, it is said, has arrived at such and such a village or town.’ |
Te yena samaṇo gotamo tenupasaṅkamanti. |
They go to the ascetic Gotama. |
Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. |
The ascetic Gotama instructs, urges, rouses, and encourages them with a Dhamma talk. |
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti? |
Having been instructed, urged, roused, and encouraged by the ascetic Gotama with a Dhamma talk, they do not even ask the ascetic Gotama the question, how then could they refute his doctrine? |
Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. |
On the contrary, they ask the ascetic Gotama for the going forth from the home life into homelessness. |
Te samaṇo gotamo pabbājeti. |
The ascetic Gotama gives them the going forth. |
Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. |
Having gone forth thus, dwelling alone, withdrawn, diligent, ardent, and resolute, they, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for themselves by direct knowledge, in this very life, and dwell in it. |
Te evamāhaṁsu: |
They say this: |
‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma; |
‘Indeed, sirs, we were nearly lost, indeed, sirs, we were utterly lost; |
mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. |
for previously, while not ascetics, we claimed to be ascetics; while not brahmins, we claimed to be brahmins; while not arahants, we claimed to be arahants. |
Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. |
But now we are ascetics, now we are brahmins, now we are arahants.’ |
Yadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ: |
When, sir, I saw this fourth footprint in the ascetic Gotama, I came to the conclusion: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’ |
Yato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ: |
When, sir, I saw these four footprints in the ascetic Gotama, I came to the conclusion: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’” |
Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: |
When this was said, the brahmin Jāṇussoṇi descended from his all-white chariot drawn by mares, arranged his upper robe over one shoulder, extended his cupped hands towards the Blessed One, and uttered this exclamation three times: |
“Namo tassa bhagavato arahato sammāsambuddhassa; |
“Homage to that Blessed One, Arahant, Perfectly Awakened One; |
namo tassa bhagavato arahato sammāsambuddhassa; |
homage to that Blessed One, Arahant, Perfectly Awakened One; |
namo tassa bhagavato arahato sammāsambuddhassāti. |
homage to that Blessed One, Arahant, Perfectly Awakened One. |
Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti. |
Perhaps sometime or other we too might meet with that Master Gotama; perhaps there might be some conversation.” |
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; |
Then the brahmin Jāṇussoṇi went to the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having gone, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down to one side. |
Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. |
Seated to one side, the brahmin Jāṇussoṇi related to the Blessed One in full his entire conversation with the wanderer Pilotika. |
Evaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca: |
When this was said, the Blessed One said to the brahmin Jāṇussoṇi: |
“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. |
“Brahmin, the simile of the elephant’s footprint is not yet complete in detail. |
Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
But as to how, brahmin, the simile of the elephant’s footprint is complete in detail, listen to that, pay close attention, I will speak.” |
“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. |
“Yes, sir,” the brahmin Jāṇussoṇi replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya. |
“Brahmin, it is as if an elephant-tracker were to enter an elephant forest. |
So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ. |
He might see in the elephant forest a large elephant’s footprint, long and broad. |
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: |
A skilled elephant-tracker does not yet come to the conclusion: |
‘mahā vata bho nāgo’ti. |
‘Indeed, sirs, it is a great bull elephant!’ |
Taṁ kissa hetu? |
For what reason? |
Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. |
There are, brahmin, in the elephant forest dwarf elephant cows with large footprints; this could be their footprint. |
So tamanugacchati. |
He follows it. |
Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ. |
Following it, he sees in the elephant forest a large elephant’s footprint, long and broad, and high scrapings. |
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: |
A skilled elephant-tracker does not yet come to the conclusion: |
‘mahā vata bho nāgo’ti. |
‘Indeed, sirs, it is a great bull elephant!’ |
Taṁ kissa hetu? |
For what reason? |
Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. |
There are, brahmin, in the elephant forest tall female elephants with large footprints that are prone to blemishes; this could be their footprint. |
So tamanugacchati. |
He follows it. |
Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni. |
Following it, he sees in the elephant forest a large elephant’s footprint, long and broad, and high scrapings, and high tusk-marks. |
Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati: |
A skilled elephant-tracker does not yet come to the conclusion: |
‘mahā vata bho nāgo’ti. |
‘Indeed, sirs, it is a great bull elephant!’ |
Taṁ kissa hetu? |
For what reason? |
Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti. |
There are, brahmin, in the elephant forest tall female elephants with large footprints that have prominent tusks; this could be their footprint. |
So tamanugacchati. |
He follows it. |
Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ. |
Following it, he sees in the elephant forest a large elephant’s footprint, long and broad, and high scrapings, and high tusk-marks, and high broken branches. |
Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā. |
And he sees that bull elephant at the root of a tree or in the open, walking, standing, sitting, or lying down. |
So niṭṭhaṁ gacchati: |
He comes to the conclusion: |
‘ayameva so mahānāgo’ti. |
‘This is that same great bull elephant.’ |
Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
In the same way, brahmin, a Tathāgata appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, unsurpassable leader of persons to be tamed, teacher of gods and humans, awakened, blessed. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its rulers and people, which he has realized by his own direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; |
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; |
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
he proclaims the holy life that is entirely complete and pure. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
A householder or a householder’s son or one born in some other family hears that Dhamma. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
Having heard that Dhamma, he gains faith in the Tathāgata. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
Possessed of that acquisition of faith, he reflects thus: |
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. |
‘Household life is crowded, a path of dust; the going forth is the open air. |
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
It is not easy, while living in a home, to lead the holy life that is utterly perfect, utterly pure, like a polished shell. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’ |
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
At a later time, abandoning a small or large fortune, abandoning a small or large circle of relatives, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness. |
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Having thus gone forth, he enters upon the bhikkhus’ training and way of life, abandoning the killing of living beings, he abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. |
Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given. |
Athenena sucibhūtena attanā viharati. |
He dwells with a self that has become pure by not stealing. |
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. |
Abandoning unchastity, he is chaste, living aloof, abstaining from the sexual act, the vulgar way. |
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Abandoning false speech, he abstains from false speech; he speaks truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. |
Abandoning divisive speech, he abstains from divisive speech; what he has heard here he does not repeat there to break these people apart from those, or what he has heard there he does not repeat here to break those people apart from these. |
Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Thus he is a reconciler of those who are divided and a promoter of those who are united, he delights in concord, rejoices in concord, delights in concord, and speaks words that create concord. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. |
Abandoning harsh speech, he abstains from harsh speech. |
Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. |
Whatever speech is gentle, pleasing to the ear, affectionate, going to the heart, polite, agreeable to many and pleasing to many, such speech he speaks. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Discipline; he speaks words worth treasuring, timely, reasoned, circumscribed, connected with the goal. |
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṁsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
He abstains from damaging seed and plant life. He eats only in one part of the day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, music, and watching shows. He abstains from wearing garlands, scents, and cosmetics, and from adorning and beautifying himself. He abstains from high and large beds. He abstains from accepting gold and silver. He abstains from accepting uncooked grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and lands. He abstains from running errands and messages. He abstains from buying and selling. He abstains from false weights, false metals, and false measures. He abstains from bribery, deception, fraud, and crooked ways. He abstains from cutting, killing, binding, robbery, plunder, and violence. |
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
He is content with robes to protect his body and almsfood to sustain his stomach. |
So yena yeneva pakkamati samādāyeva pakkamati. |
Wherever he goes, he sets out taking only these with him. |
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; |
Just as a bird, wherever it flies, flies with plumage as its only burden; |
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
so too, a bhikkhu is content with robes to protect his body and almsfood to sustain his stomach. |
So yena yeneva pakkamati samādāyeva pakkamati. |
Wherever he goes, he sets out taking only these with him. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
Possessed of this noble aggregate of virtue, he experiences within himself a blameless happiness. |
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Having seen a form with the eye, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Since, if he were to leave the eye faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices restraint, guards the eye faculty, and undertakes restraint of the eye faculty. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear … (as above) … Having smelled an odor with the nose … Having tasted a taste with the tongue … Having felt a tangible with the body … Having cognized a mental object with the mind, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
Since, if he were to leave the mind faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices restraint, guards the mind faculty, and undertakes restraint of the mind faculty. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
Possessed of this noble restraint of the sense faculties, he experiences within himself an unalloyed happiness. |
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking aside; he acts with clear comprehension when flexing and extending his limbs; he acts with clear comprehension when wearing his robes and carrying his outer robe and bowl; he acts with clear comprehension when eating, drinking, chewing, and savoring; he acts with clear comprehension when urinating and defecating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. |
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
Possessed of this noble aggregate of virtue, and this noble contentment, and this noble restraint of the sense faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. |
After his meal, returning from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. |
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. |
Byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. |
Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. |
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. |
Abandoning sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor. |
Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. |
Abandoning restlessness and remorse, he dwells unagitated, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. |
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Abandoning doubt, he dwells having overcome doubt, unperplexed about wholesome states; he purifies his mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Having thus abandoned these five hindrances, defilements of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. |
This too, brahmin, is called a track of the Tathāgata, a footprint of the Tathāgata, a tusk-mark of the Tathāgata. |
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: |
But a noble-one's-disciple does not yet come to the conclusion: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’ |
Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, brahmin, with the stilling of thought and examination, a bhikkhu enters upon and dwells in the second jhāna, which has internal tranquilization and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. |
Idampi vuccati, brāhmaṇa …pe… suppaṭipanno bhagavato sāvakasaṅgho’ti. |
This too, brahmin, is called … (as above) … is practising the good way. |
Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, brahmin, with the fading away as well of rapture, a bhikkhu dwells equanimous, and mindful and clearly comprehending, he experiences happiness with the body; he enters upon and dwells in the third jhāna, on account of which the noble ones declare: ‘He is equanimous, mindful, a happy dweller.’ |
Idampi vuccati, brāhmaṇa …pe… suppaṭipanno bhagavato sāvakasaṅgho’ti. |
This too, brahmin, is called … (as above) … is practising the good way. |
Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, brahmin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. |
This too, brahmin, is called a track of the Tathāgata, a footprint of the Tathāgata, a tusk-mark of the Tathāgata. |
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: |
But a noble-one's-disciple does not yet come to the conclusion: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’ |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
He recollects his manifold past lives, that is, one birth, two births … (as in Sutta 4, §27) … Thus with their aspects and particulars he recollects his manifold past lives. |
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. |
This too, brahmin, is called a track of the Tathāgata, a footprint of the Tathāgata, a tusk-mark of the Tathāgata. |
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: |
But a noble-one's-disciple does not yet come to the conclusion: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’ |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. |
With the divine eye, which is purified and surpasses the human … (as in Sutta 4, §29) … he understands how beings pass on according to their kamma. |
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. |
This too, brahmin, is called a track of the Tathāgata, a footprint of the Tathāgata, a tusk-mark of the Tathāgata. |
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati: |
But a noble-one's-disciple does not yet come to the conclusion: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’ |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering.’ |
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘These are taints’; he understands as it really is: ‘This is the origin of taints’; he understands as it really is: ‘This is the cessation of taints’; he understands as it really is: ‘This is the way leading to the cessation of taints.’ |
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. |
This too, brahmin, is called a track of the Tathāgata, a footprint of the Tathāgata, a tusk-mark of the Tathāgata. |
Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati: |
A noble-one's-disciple is not yet come to the conclusion, but he does come to the conclusion: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. |
Knowing thus and seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi. |
This too, brahmin, is called a track of the Tathāgata, a footprint of the Tathāgata, a tusk-mark of the Tathāgata. |
Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti: |
To this extent, brahmin, a noble-one's-disciple has come to the conclusion: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is practising the good way.’ |
Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti. |
To this extent, brahmin, the simile of the elephant’s footprint is complete in detail.” |
Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Jāṇussoṇi said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Master Gotama, it is as if one were to set upright what was overturned, or to reveal what was hidden, or to show the way to one who was lost, or to hold up a lamp in the darkness: |
‘cakkhumanto rūpāni dakkhantī’ti; |
‘so that those with eyesight can see forms’; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by Master Gotama. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. |
I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May Master Gotama remember me as a lay follower who has gone for refuge for life.” |
Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ. |
The Shorter Simile of the Elephant's Footprint, the seventh. |
mn28 |
MN 28 |
Majjhima Nikāya 28 |
The Middle Length Discourses 28 |
Mahāhatthipadopamasutta |
The Great Simile of the Elephant's Footprint |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the Venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
“Friends, bhikkhus.” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Friend,” those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena; |
“Friends, just as the footprints of all creatures that walk fit into the elephant’s footprint, and the elephant’s footprint is declared the chief of them because of its great size; |
evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti. |
even so, friends, whatever wholesome states there are, all are included in the Four Noble Truths. |
Katamesu catūsu? |
In what four? |
Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce. |
In the Noble Truth of Suffering, in the Noble Truth of the Origin of Suffering, in the Noble Truth of the Cessation of Suffering, and in the Noble Truth of the Way leading to the Cessation of Suffering. |
Katamañcāvuso, dukkhaṁ ariyasaccaṁ? |
And what, friends, is the Noble Truth of Suffering? |
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; |
Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, not to get what one wishes is suffering; |
saṅkhittena, pañcupādānakkhandhā dukkhā. |
in short, the five aggregates subject to clinging are suffering. |
Katame cāvuso, pañcupādānakkhandhā? |
And what, friends, are the five aggregates subject to clinging? |
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. |
They are: the aggregate of form subject to clinging, the aggregate of feeling subject to clinging, the aggregate of perception subject to clinging, the aggregate of formations subject to clinging, the aggregate of consciousness subject to clinging. |
Katamo cāvuso, rūpupādānakkhandho? |
And what, friends, is the aggregate of form subject to clinging? |
Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ. |
The four great elements and form derived from the four great elements. |
Katamā cāvuso, cattāro mahābhūtā? |
And what, friends, are the four great elements? |
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. |
The earth element, the water element, the fire element, the air element. |
Katamā cāvuso, pathavīdhātu? |
And what, friends, is the earth element? |
Pathavīdhātu siyā ajjhattikā, siyā bāhirā. |
The earth element may be internal, it may be external. |
Katamā cāvuso, ajjhattikā pathavīdhātu? |
And what, friends, is the internal earth element? |
Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ. |
Whatever internally, belonging to oneself, is solid, solidified, and clung to, that is: head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever other thing internally, belonging to oneself, is solid, solidified, and clung to. |
Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu. |
This, friends, is called the internal earth element. |
Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. |
Now both the internal earth element and the external earth element are simply earth element. |
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
And that should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti. |
Having seen it thus as it actually is with right wisdom, one becomes disenchanted with the earth element, and makes the mind dispassionate towards the earth element. |
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati. |
There comes a time, friends, when the external water element is agitated. |
Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti. |
At that time the external earth element disappears. |
Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. |
When even of this external earth element, so vast, impermanence will be discerned, liability to destruction will be discerned, liability to fall will be discerned, liability to change will be discerned. |
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? |
What then of this short-lived body, clung to by craving, as ‘I’ or ‘mine’ or ‘I am’? |
Atha khvāssa notevettha hoti. |
Then there is for him no such [thought] in that respect. |
Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti: |
If, friends, others revile, abuse, scold, and harass a bhikkhu, he understands thus: |
‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā. |
‘This painful feeling born of ear-contact has arisen in me. |
Sā ca kho paṭicca, no apaṭicca. |
And that is dependent, not independent. |
Kiṁ paṭicca? |
Dependent on what? |
Phassaṁ paṭicca’. |
Dependent on contact.’ |
So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. |
He sees that contact is impermanent, that feeling is impermanent, that perception is impermanent, that formations are impermanent, that consciousness is impermanent. |
Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. |
His mind, having the element as its object, enters into, becomes confident, settled, and resolved on it. |
Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. |
If, friends, others treat a bhikkhu in undesirable, disagreeable, and unpleasing ways—with contact by fists, contact by clods, contact by sticks, or contact by knives. |
So evaṁ pajānāti: |
He understands thus: |
‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. |
‘This body is of such a nature that contact by fists can occur to a body of such a nature, contact by clods can occur, contact by sticks can occur, contact by knives can occur. |
Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde: |
But this has been said by the Blessed One in the Simile of the Saw: |
“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti. |
“Bhikkhus, even if bandits and robbers were to sever you limb from limb with a two-handled saw, whoever among you were to harbor hate in his mind on that account would not be one who carried out my teaching.” |
Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. |
My energy shall be aroused and unremitting, my mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and unified. |
Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti. |
Now let contact by fists occur to this body as it may, let contact by clods occur, let contact by sticks occur, let contact by knives occur; for this is how the Buddhas’ teaching is done.’ |
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti. |
If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in him. |
So tena saṁvijjati saṁvegaṁ āpajjati: |
He is stirred by that and arouses a sense of urgency: |
‘alābhā vata me, na vata me lābhā; |
‘It is a loss for me, indeed, not a gain for me; |
dulladdhaṁ vata me, na vata me suladdhaṁ, yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. |
it is ill-gotten by me, indeed, not well-gotten by me, that when I am thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in me.’ |
Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; |
Just as, friends, a daughter-in-law, on seeing her father-in-law, is stirred and arouses a sense of urgency; |
evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati: |
even so, friends, if, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in him, he is stirred by that and arouses a sense of urgency: |
‘alābhā vata me, na vata me lābhā; |
‘It is a loss for me, indeed, not a gain for me; |
dulladdhaṁ vata me, na vata me suladdhaṁ, yassa me evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. |
it is ill-gotten by me, indeed, not well-gotten by me, that when I am thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in me.’ |
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. |
If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does become established in him, he is satisfied with that. |
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. |
To this extent too, friends, much has been done by the bhikkhu. |
Katamā cāvuso, āpodhātu? |
And what, friends, is the water element? |
Āpodhātu siyā ajjhattikā, siyā bāhirā. |
The water element may be internal, it may be external. |
Katamā cāvuso, ajjhattikā āpodhātu? |
And what, friends, is the internal water element? |
Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—ayaṁ vuccatāvuso, ajjhattikā āpodhātu. |
Whatever internally, belonging to oneself, is water, watery, and clung to, that is: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or whatever other thing internally, belonging to oneself, is water, watery, and clung to—this, friends, is called the internal water element. |
Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. |
Now both the internal water element and the external water element are simply water element. |
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
‘That is not mine, this I am not, this is not my self’—thus it should be seen as it actually is with right wisdom. |
Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti. |
Having seen it thus as it actually is with right wisdom, one becomes disenchanted with the water element, and makes the mind dispassionate towards the water element. |
Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati. |
There comes a time, friends, when the external water element is agitated. |
Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. |
It carries away villages, it carries away towns, it carries away cities, it carries away countries, it carries away regions of countries. |
Hoti kho so, āvuso, samayo yaṁ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti. |
There comes a time, friends, when in the great ocean the water recedes for a hundred yojanas, for two hundred yojanas, for three hundred yojanas, for four hundred yojanas, for five hundred yojanas, for six hundred yojanas, for seven hundred yojanas. |
Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattatālampi udakaṁ saṇṭhāti, chattālampi udakaṁ saṇṭhāti, pañcatālampi udakaṁ saṇṭhāti, catuttālampi udakaṁ saṇṭhāti, titālampi udakaṁ saṇṭhāti, dvitālampi udakaṁ saṇṭhāti, tālamattampi udakaṁ saṇṭhāti. |
There comes a time, friends, when in the great ocean the water stands seven palms deep, six palms deep, five palms deep, four palms deep, three palms deep, two palms deep, one palm deep. |
Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattaporisampi udakaṁ saṇṭhāti, chapporisampi udakaṁ saṇṭhāti, pañcaporisampi udakaṁ saṇṭhāti, catupporisampi udakaṁ saṇṭhāti, tiporisampi udakaṁ saṇṭhāti, dviporisampi udakaṁ saṇṭhāti, porisamattampi udakaṁ saṇṭhāti. |
There comes a time, friends, when in the great ocean the water stands seven fathoms deep, six fathoms deep, five fathoms deep, four fathoms deep, three fathoms deep, two fathoms deep, one fathom deep. |
Hoti kho so, āvuso, samayo yaṁ mahāsamudde aḍḍhaporisampi udakaṁ saṇṭhāti, kaṭimattampi udakaṁ saṇṭhāti, jāṇukamattampi udakaṁ saṇṭhāti, gopphakamattampi udakaṁ saṇṭhāti. |
There comes a time, friends, when in the great ocean the water stands half a fathom deep, waist-deep, knee-deep, ankle-deep. |
Hoti kho so, āvuso, samayo, yaṁ mahāsamudde aṅgulipabbatemanamattampi udakaṁ na hoti. |
There comes a time, friends, when in the great ocean there is not enough water to wet even a finger-joint. |
Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. |
When even of this external water element, so vast, impermanence will be discerned, liability to destruction will be discerned, liability to fall will be discerned, liability to change will be discerned. |
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? |
What then of this short-lived body, clung to by craving, as ‘I’ or ‘mine’ or ‘I am’? |
Atha khvāssa notevettha hoti …pe… tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. |
Then there is for him no such [thought] in that respect … (as above) … If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does become established in him. |
So tena attamano hoti. |
He is satisfied with that. |
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. |
To this extent too, friends, much has been done by the bhikkhu. |
Katamā cāvuso, tejodhātu? |
And what, friends, is the fire element? |
Tejodhātu siyā ajjhattikā, siyā bāhirā. |
The fire element may be internal, it may be external. |
Katamā cāvuso, ajjhattikā tejodhātu? |
And what, friends, is the internal fire element? |
Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—ayaṁ vuccatāvuso, ajjhattikā tejodhātu. |
Whatever internally, belonging to oneself, is fire, fiery, and clung to, that is: that by which one is warmed, that by which one ages, that by which one is consumed by fever, that by which what is eaten, drunk, chewed, and tasted gets properly digested, or whatever other thing internally, belonging to oneself, is fire, fiery, and clung to—this, friends, is called the internal fire element. |
Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. |
Now both the internal fire element and the external fire element are simply fire element. |
‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
‘That is not mine, this I am not, this is not my self’—thus it should be seen as it actually is with right wisdom. |
Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti. |
Having seen it thus as it actually is with right wisdom, one becomes disenchanted with the fire element, and makes the mind dispassionate towards the fire element. |
Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati. |
There comes a time, friends, when the external fire element is agitated. |
Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati. |
It burns villages, it burns towns, it burns cities, it burns countries, it burns regions of countries. |
Sā haritantaṁ vā panthantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyati. |
Having reached the edge of green grass, or a road, or a rock, or water, or a delightful stretch of land, it is extinguished through lack of fuel. |
Hoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti. |
There comes a time, friends, when people search for fire even with a chicken feather or a piece of sinew. |
Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. |
When even of this external fire element, so vast, impermanence will be discerned, liability to destruction will be discerned, liability to fall will be discerned, liability to change will be discerned. |
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? |
What then of this short-lived body, clung to by craving, as ‘I’ or ‘mine’ or ‘I am’? |
Atha khvāssa notevettha hoti …pe… tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. |
Then there is for him no such [thought] in that respect … (as above) … If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does become established in him, he is satisfied with that. |
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. |
To this extent too, friends, much has been done by the bhikkhu. |
Katamā cāvuso, vāyodhātu? |
And what, friends, is the air element? |
Vāyodhātu siyā ajjhattikā, siyā bāhirā. |
The air element may be internal, it may be external. |
Katamā cāvuso, ajjhattikā vāyodhātu? |
And what, friends, is the internal air element? |
Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—ayaṁ vuccatāvuso, ajjhattikā vāyodhātu. |
Whatever internally, belonging to oneself, is air, airy, and clung to, that is: upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath, out-breath, or whatever other thing internally, belonging to oneself, is air, airy, and clung to—this, friends, is called the internal air element. |
Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. |
Now both the internal air element and the external air element are simply air element. |
‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
‘That is not mine, this I am not, this is not my self’—thus it should be seen as it actually is with right wisdom. |
Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti. |
Having seen it thus as it actually is with right wisdom, one becomes disenchanted with the air element, and makes the mind dispassionate towards the air element. |
Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati. |
There comes a time, friends, when the external air element is agitated. |
Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. |
It sweeps away villages, it sweeps away towns, it sweeps away cities, it sweeps away countries, it sweeps away regions of countries. |
Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti. |
There comes a time, friends, when in the last month of the hot season people look for wind with a palm-leaf fan or a bellows, and even wisps of grass in the crevices do not stir. |
Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. |
When even of this external air element, so vast, impermanence will be discerned, liability to destruction will be discerned, liability to fall will be discerned, liability to change will be discerned. |
Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? |
What then of this short-lived body, clung to by craving, as ‘I’ or ‘mine’ or ‘I am’? |
Atha khvāssa notevettha hoti. |
Then there is for him no such [thought] in that respect. |
Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti. |
If, friends, others revile, abuse, scold, and harass a bhikkhu. |
So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā. |
He understands thus, ‘This painful feeling born of ear-contact has arisen in me. |
Sā ca kho paṭicca, no apaṭicca. |
And that is dependent, not independent. |
Kiṁ paṭicca? |
Dependent on what? |
Phassaṁ paṭicca. |
Dependent on contact.’ |
Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. |
He sees that contact is impermanent, that feeling is impermanent, that perception is impermanent, that formations are impermanent, that consciousness is impermanent. |
Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. |
His mind, having the element as its object, enters into, becomes confident, settled, and resolved on it. |
Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. |
If, friends, others treat a bhikkhu in undesirable, disagreeable, and unpleasing ways, with contact by fists, contact by clods, contact by sticks, or contact by knives. |
So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. |
He understands thus: ‘This body is of such a nature that contact by fists can occur to a body of such a nature, contact by clods can occur, contact by sticks can occur, contact by knives can occur. |
Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. |
But this has been said by the Blessed One in the Simile of the Saw: “Bhikkhus, even if bandits and robbers were to sever you limb from limb with a two-handled saw. |
Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti. |
Whoever among you were to harbor hate in his mind on that account would not be one who carried out my teaching.” |
Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. |
My energy shall be aroused and unremitting, my mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and unified. |
Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. |
Now let contact by fists occur to this body as it may, let contact by clods occur, let contact by sticks occur, let contact by knives occur. |
Karīyati hidaṁ buddhānaṁ sāsanan’ti. |
For this is how the Buddhas’ teaching is done.’ |
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti. |
If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in him. |
So tena saṁvijjati saṁvegaṁ āpajjati: |
He is stirred by that and arouses a sense of urgency: |
‘alābhā vata me, na vata me lābhā; |
‘It is a loss for me, indeed, not a gain for me; |
dulladdhaṁ vata me, na vata me suladdhaṁ. |
it is ill-gotten by me, indeed, not well-gotten by me. |
Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti. |
That when I am thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in me.’ |
Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati; |
Just as, friends, a daughter-in-law, on seeing her father-in-law, is stirred and arouses a sense of urgency; |
evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti. |
even so, friends, if, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in him. |
So tena saṁvijjati saṁvegaṁ āpajjati: |
He is stirred by that and arouses a sense of urgency: |
‘alābhā vata me, na vata me lābhā; |
‘It is a loss for me, indeed, not a gain for me; |
dulladdhaṁ vata me, na vata me suladdhaṁ. |
it is ill-gotten by me, indeed, not well-gotten by me. |
Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. |
That when I am thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does not become established in me.’ |
Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. |
If, friends, while that bhikkhu is thus recollecting the Buddha, thus recollecting the Dhamma, thus recollecting the Sangha, equanimity based on the wholesome does become established in him, he is satisfied with that. |
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. |
To this extent too, friends, much has been done by the bhikkhu. |
Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati; |
Just as, friends, dependent on timber, dependent on creepers, dependent on grass, dependent on clay, space is enclosed and it comes to be called a ‘house’; |
evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati. |
even so, friends, dependent on bones, dependent on sinews, dependent on flesh, dependent on skin, space is enclosed and it comes to be called ‘form.’ |
Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. |
If, friends, the internal eye is intact, but external forms do not come into range, and there is no corresponding engagement, then there is no manifestation of the corresponding class of consciousness. |
Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. |
If, friends, the internal eye is intact and external forms come into range, but there is no corresponding engagement, then there is no manifestation of the corresponding class of consciousness. |
Yato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti. |
But when, friends, the internal eye is intact and external forms come into range and there is corresponding engagement. |
Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti. |
Thus there is the manifestation of the corresponding class of consciousness. |
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati. |
Whatever form there is in such a situation is included in the aggregate of form subject to clinging; whatever feeling there is in such a situation is included in the aggregate of feeling subject to clinging; whatever perception there is in such a situation is included in the aggregate of perception subject to clinging; whatever formations there are in such a situation are included in the aggregate of formations subject to clinging; whatever consciousness there is in such a situation is included in the aggregate of consciousness subject to clinging. |
So evaṁ pajānāti: |
He understands thus: |
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti. |
‘Thus indeed is there the collecting, assembling, and gathering of these five aggregates subject to clinging. |
Vuttaṁ kho panetaṁ bhagavatā: |
Now this has been said by the Blessed One: |
“yo paṭiccasamuppādaṁ passati so dhammaṁ passati; |
“One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.” |
yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. |
And these—namely, the five aggregates subject to clinging—are dependently arisen. |
Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā. |
Whatever desire, attachment, inclination, and obsession there is for these five aggregates subject to clinging, that is the origin of suffering. |
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. |
Whatever removal of desire and lust, abandoning of desire and lust for these five aggregates subject to clinging, that is the cessation of suffering.’ |
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti. |
To this extent too, friends, much has been done by the bhikkhu. |
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti. |
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Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe… ghānaṁ aparibhinnaṁ hoti … jivhā aparibhinnā hoti … kāyo aparibhinno hoti … mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. |
If, friends, the internal ear is intact … (as for the eye) … the nose is intact … the tongue is intact … the body is intact … the mind is intact, but external mental objects do not come into range and there is no corresponding engagement, then there is no manifestation of the corresponding class of consciousness. |
Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. |
If, friends, the internal mind is intact and external mental objects come into range, but there is no corresponding engagement, then there is no manifestation of the corresponding class of consciousness. |
Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti. |
But when, friends, the internal mind is intact and external mental objects come into range and there is corresponding engagement, thus there is the manifestation of the corresponding class of consciousness. |
Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati. |
Whatever form there is in such a situation is included in the aggregate of form subject to clinging; whatever feeling there is in such a situation is included in the aggregate of feeling subject to clinging; whatever perception there is in such a situation is included in the aggregate of perception subject to clinging; whatever formations there are in such a situation are included in the aggregate of formations subject to clinging; whatever consciousness there is in such a situation is included in the aggregate of consciousness subject to clinging. |
So evaṁ pajānāti: |
He understands thus: |
‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti. |
‘Thus indeed is there the collecting, assembling, and gathering of these five aggregates subject to clinging. |
Vuttaṁ kho panetaṁ bhagavatā: |
Now this has been said by the Blessed One: |
“yo paṭiccasamuppādaṁ passati so dhammaṁ passati; |
“One who sees dependent origination sees the Dhamma; one who sees the Dhamma sees dependent origination.” |
yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. |
And these—namely, the five aggregates subject to clinging—are dependently arisen. |
Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā. |
Whatever desire, attachment, inclination, and obsession there is for these five aggregates subject to clinging, that is the origin of suffering. |
Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. |
Whatever removal of desire and lust, abandoning of desire and lust for these five aggregates subject to clinging, that is the cessation of suffering.’ |
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti. |
To this extent too, friends, much has been done by the bhikkhu.” |
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti. |
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Idamavoca āyasmā sāriputto. |
That is what the Venerable Sāriputta said. |
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. |
Gratified, those bhikkhus delighted in the Venerable Sāriputta’s words. |
Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Great Simile of the Elephant's Footprint, the eighth. |
mn29 |
MN 29 |
Majjhima Nikāya 29 |
The Middle Length Discourses 29 |
Mahāsāropamasutta |
The Great Simile on the Heartwood |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak, not long after Devadatta had left. |
Tatra kho bhagavā devadattaṁ ārabbha bhikkhū āmantesi: |
There the Blessed One, referring to Devadatta, addressed the bhikkhus: |
“Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
“Here, bhikkhus, some clansman goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. |
He is satisfied with that gain, honor, and renown, and his intention is fulfilled. |
So tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti: |
On account of that gain, honor, and renown, he extols himself and disparages others: |
‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. |
‘I possess gain, honor, and renown, but these other bhikkhus are unknown, of little account.’ |
So tena lābhasakkārasilokena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. |
He becomes intoxicated with that gain, honor, and renown, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering. |
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. |
Suppose, bhikkhus, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, pass over the inner bark, pass over the outer bark, and, having cut off the branches and leaves, were to go away taking them, thinking them to be heartwood. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
Then a man with good sight, seeing him, would say: |
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ. |
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves. |
Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto “sāran”ti maññamāno. |
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, passed over the outer bark, and, having cut off the branches and leaves, went away taking them, thinking them to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. |
And whatever purpose could be served by heartwood, that purpose he will not achieve.’ |
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
So too, bhikkhus, here some clansman goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. |
He is satisfied with that gain, honor, and renown, and his intention is fulfilled. |
So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. |
On account of that gain, honor, and renown, he extols himself and disparages others: ‘I possess gain, honor, and renown, but these other bhikkhus are unknown, of little account.’ |
So tena lābhasakkārasilokena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. |
He becomes intoxicated with that gain, honor, and renown, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering. |
Ayaṁ vuccati, bhikkhave, bhikkhu sākhāpalāsaṁ aggahesi brahmacariyassa; |
This bhikkhu, bhikkhus, is said to have grasped the branches and leaves of the holy life; |
tena ca vosānaṁ āpādi. |
and with that he has reached an end. |
Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, some clansman goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati. |
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. |
Appamatto samāno sīlasampadaṁ ārādheti. |
Being heedful, he strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, and his intention is fulfilled. |
So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti: |
On account of that accomplishment in virtue, he extols himself and disparages others: |
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. |
‘I am virtuous, of good character, but these other bhikkhus are immoral, of evil character.’ |
So tāya sīlasampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. |
He becomes intoxicated with that accomplishment in virtue, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering. |
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. |
Suppose, bhikkhus, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, pass over the inner bark, and, having cut off the outer bark, were to go away taking it, thinking it to be heartwood. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
Then a man with good sight, seeing him, would say: |
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ. |
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves. |
Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkanto “sāran”ti maññamāno; |
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, and, having cut off the outer bark, went away taking it, thinking it to be heartwood; |
yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. |
and whatever purpose could be served by heartwood, that purpose he will not achieve.’ |
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
So too, bhikkhus, here some clansman goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati. |
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. |
Appamatto samāno sīlasampadaṁ ārādheti. |
Being heedful, he strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, and his intention is fulfilled. |
So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti: |
On account of that accomplishment in virtue, he extols himself and disparages others: |
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. |
‘I am virtuous, of good character, but these other bhikkhus are immoral, of evil character.’ |
So tāya sīlasampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. |
He becomes intoxicated with that accomplishment in virtue, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering. |
Ayaṁ vuccati, bhikkhave, bhikkhu papaṭikaṁ aggahesi brahmacariyassa; |
This bhikkhu, bhikkhus, is said to have grasped the outer bark of the holy life; |
tena ca vosānaṁ āpādi. |
and with that he has reached an end. |
Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, some clansman goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti. |
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled. |
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in virtue, he does not extol himself and does not disparage others. |
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati. |
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. |
Appamatto samāno samādhisampadaṁ ārādheti. |
Being heedful, he strives for accomplishment in concentration. |
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in concentration, and his intention is fulfilled. |
So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti: |
On account of that accomplishment in concentration, he extols himself and disparages others: |
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. |
‘I am concentrated, my mind is unified, but these other bhikkhus are unconcentrated, their minds are distracted.’ |
So tāya samādhisampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. |
He becomes intoxicated with that accomplishment in concentration, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering. |
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. |
Suppose, bhikkhus, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, and, having cut off the inner bark, were to go away taking it, thinking it to be heartwood. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya ‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ. |
Then a man with good sight, seeing him, would say: ‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves. |
Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ tacaṁ chetvā ādāya pakkanto “sāran”ti maññamāno. |
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, and, having cut off the inner bark, went away taking it, thinking it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. |
And whatever purpose could be served by heartwood, that purpose he will not achieve.’ |
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
So too, bhikkhus, here some clansman goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti. |
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled. |
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in virtue, he does not extol himself and does not disparage others. |
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti. |
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in concentration. |
So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in concentration, and his intention is fulfilled. |
So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti: |
On account of that accomplishment in concentration, he extols himself and disparages others: |
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. |
‘I am concentrated, my mind is unified, but these other bhikkhus are unconcentrated, their minds are distracted.’ |
So tāya samādhisampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. |
He becomes intoxicated with that accomplishment in concentration, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering. |
Ayaṁ vuccati, bhikkhave, bhikkhu tacaṁ aggahesi brahmacariyassa; |
This bhikkhu, bhikkhus, is said to have grasped the inner bark of the holy life; |
tena ca vosānaṁ āpādi. |
and with that he has reached an end. |
Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, some clansman goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati. |
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. |
Appamatto samāno sīlasampadaṁ ārādheti. |
Being heedful, he strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled. |
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in virtue, he does not extol himself and does not disparage others. |
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti. |
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in concentration. |
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled. |
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in concentration, he does not extol himself and does not disparage others. |
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati appamatto samāno ñāṇadassanaṁ ārādheti. |
He does not become intoxicated with that accomplishment in concentration, does not become heedless, does not fall into heedlessness. Being heedful, he strives for knowledge and vision. |
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. |
He is satisfied with that knowledge and vision, and his intention is fulfilled. |
So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti: |
On account of that knowledge and vision, he extols himself and disparages others: |
‘ahamasmi jānaṁ passaṁ viharāmi. |
‘I dwell knowing and seeing. |
Ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti. |
But these other bhikkhus dwell not knowing and not seeing.’ |
So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. |
He becomes intoxicated with that knowledge and vision, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering. |
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. |
Suppose, bhikkhus, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, and, having cut off the softwood, were to go away taking it, thinking it to be heartwood. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
Then a man with good sight, seeing him, would say: |
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ na aññāsi phegguṁ na aññāsi tacaṁ na aññāsi papaṭikaṁ na aññāsi sākhāpalāsaṁ. |
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves. |
Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ phegguṁ chetvā ādāya pakkanto “sāran”ti maññamāno. |
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, and, having cut off the softwood, went away taking it, thinking it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. |
And whatever purpose could be served by heartwood, that purpose he will not achieve.’ |
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
So too, bhikkhus, here some clansman goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti. |
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled. |
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in virtue, he does not extol himself and does not disparage others. |
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti. |
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in concentration. |
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled. |
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in concentration, he does not extol himself and does not disparage others. |
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti. |
He does not become intoxicated with that accomplishment in concentration, does not become heedless, does not fall into heedlessness. Being heedful, he strives for knowledge and vision. |
So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. |
He is satisfied with that knowledge and vision, and his intention is fulfilled. |
So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti: |
On account of that knowledge and vision, he extols himself and disparages others: |
‘ahamasmi jānaṁ passaṁ viharāmi, ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti. |
‘I dwell knowing and seeing, but these other bhikkhus dwell not knowing and not seeing.’ |
So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. |
He becomes intoxicated with that knowledge and vision, becomes heedless, falls into heedlessness, and being heedless, he dwells in suffering. |
Ayaṁ vuccati, bhikkhave, bhikkhu phegguṁ aggahesi brahmacariyassa; |
This bhikkhu, bhikkhus, is said to have grasped the softwood of the holy life; |
tena ca vosānaṁ āpādi. |
and with that he has reached an end. |
Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, some clansman goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti. |
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled. |
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in virtue, he does not extol himself and does not disparage others. |
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti. |
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in concentration. |
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled. |
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in concentration, he does not extol himself and does not disparage others. |
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti. |
He does not become intoxicated with that accomplishment in concentration, does not become heedless, does not fall into heedlessness. Being heedful, he strives for knowledge and vision. |
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that knowledge and vision, but his intention is not yet fulfilled. |
So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti. |
On account of that knowledge and vision, he does not extol himself and does not disparage others. |
So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti. |
He does not become intoxicated with that knowledge and vision, does not become heedless, does not fall into heedlessness. Being heedful, he strives for untimely liberation. |
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ so bhikkhu tāya asamayavimuttiyā parihāyetha. |
It is impossible, bhikkhus, it cannot happen that that bhikkhu should fall away from that untimely liberation. |
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. |
Suppose, bhikkhus, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and, having cut off just the heartwood, were to go away taking it, knowing it to be heartwood. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
Then a man with good sight, seeing him, would say: |
‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ. |
‘This good man knew heartwood, knew softwood, knew inner bark, knew outer bark, knew branches and leaves. |
Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno. |
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, and, having cut off just the heartwood, went away taking it, knowing it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissatī’ti. |
And whatever purpose could be served by heartwood, that purpose he will achieve.’ |
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
So too, bhikkhus, here some clansman goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti. |
He does not become intoxicated with that gain, honor, and renown, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled. |
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in virtue, he does not extol himself and does not disparage others. |
So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti. |
He does not become intoxicated with that accomplishment in virtue, does not become heedless, does not fall into heedlessness. Being heedful, he strives for accomplishment in concentration. |
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled. |
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in concentration, he does not extol himself and does not disparage others. |
So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti. |
He does not become intoxicated with that accomplishment in concentration, does not become heedless, does not fall into heedlessness. Being heedful, he strives for knowledge and vision. |
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that knowledge and vision, but his intention is not yet fulfilled. |
So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti. |
On account of that knowledge and vision, he does not extol himself and does not disparage others. |
So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti. |
He does not become intoxicated with that knowledge and vision, does not become heedless, does not fall into heedlessness. Being heedful, he strives for untimely liberation. |
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ so bhikkhu tāya asamayavimuttiyā parihāyetha. |
It is impossible, bhikkhus, it cannot happen that that bhikkhu should fall away from that untimely liberation. |
Iti kho, bhikkhave, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ. |
Thus, bhikkhus, this holy life is not for the purpose of gain, honor, and renown, nor for the purpose of accomplishment in virtue, nor for the purpose of accomplishment in concentration, nor for the purpose of knowledge and vision. |
Yā ca kho ayaṁ, bhikkhave, akuppā cetovimutti—etadatthamidaṁ, bhikkhave, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti. |
But this, bhikkhus, which is the unshakable liberation of mind—this is the purpose of this holy life, this is its heartwood, this is its goal.” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Gratified, those bhikkhus delighted in the Blessed One’s words. |
Mahāsāropamasuttaṁ niṭṭhitaṁ navamaṁ. |
The Great Simile on the Heartwood, the ninth. |
mn30 |
MN 30 |
Majjhima Nikāya 30 |
The Middle Length Discourses 30 |
Cūḷasāropamasutta |
The Shorter Simile on the Heartwood |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; |
Then the brahmin Piṅgalakoccha went to the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having gone, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down to one side. |
Ekamantaṁ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca: |
Seated to one side, the brahmin Piṅgalakoccha said to the Blessed One: |
“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa, seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsū”ti? |
“Master Gotama, those ascetics and brahmins who are heads of orders, heads of groups, teachers of groups, well-known, famous, founders of sects, regarded as saints by many people—such as Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, and Nigaṇṭha Nāṭaputta—did they all, according to their own claims, directly know, or did they all not directly know, or did some directly know and some not directly know?” |
“Alaṁ, brāhmaṇa, tiṭṭhatetaṁ—sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsūti. |
“Enough, brahmin, let that be—whether they all, according to their own claims, directly knew, or did they all not directly know, or did some directly know and some not directly know. |
Dhammaṁ te, brāhmaṇa, desessāmi, taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
I will teach you the Dhamma, brahmin. Listen to it, pay close attention, I will speak.” |
“Evaṁ, bho”ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi. |
“Yes, sir,” the brahmin Piṅgalakoccha replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Seyyathāpi, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. |
“Suppose, brahmin, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, pass over the inner bark, pass over the outer bark, and, having cut off the branches and leaves, were to go away taking them, thinking them to be heartwood. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
Then a man with good sight, seeing him, would say: |
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ. |
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves. |
Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto “sāran”ti maññamāno. |
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, passed over the outer bark, and, having cut off the branches and leaves, went away taking them, thinking them to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. |
And whatever purpose could be served by heartwood, that purpose he will not achieve.’ |
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. |
Or suppose, brahmin, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, pass over the inner bark, and, having cut off the outer bark, were to go away taking it, thinking it to be heartwood. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
Then a man with good sight, seeing him, would say: |
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ. |
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves. |
Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ papaṭikaṁ chetvā ādāya pakkanto “sāran”ti maññamāno. |
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, and, having cut off the outer bark, went away taking it, thinking it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. |
And whatever purpose could be served by heartwood, that purpose he will not achieve.’ |
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. |
Or suppose, brahmin, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, pass over the softwood, and, having cut off the inner bark, were to go away taking it, thinking it to be heartwood. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
Then a man with good sight, seeing him, would say: |
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ. |
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves. |
Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto “sāran”ti maññamāno. |
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, pass over the softwood, and, having cut off the inner bark, went away taking it, thinking it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. |
And whatever purpose could be served by heartwood, that purpose he will not achieve.’ |
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. |
Or suppose, brahmin, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and were to pass over the heartwood, and, having cut off the softwood, were to go away taking it, thinking it to be heartwood. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
Then a man with good sight, seeing him, would say: |
‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ. |
‘This good man did not know heartwood, did not know softwood, did not know inner bark, did not know outer bark, did not know branches and leaves. |
Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto “sāran”ti maññamāno. |
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, and, having cut off the softwood, went away taking it, thinking it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti. |
And whatever purpose could be served by heartwood, that purpose he will not achieve.’ |
Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. |
Or suppose, brahmin, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to come to a great, standing tree possessing heartwood, and, having cut off just the heartwood, were to go away taking it, knowing it to be heartwood. |
Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: |
Then a man with good sight, seeing him, would say: |
‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ. |
‘This good man knew heartwood, knew softwood, knew inner bark, knew outer bark, knew branches and leaves. |
Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno. |
That is why this good man, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, and, having cut off just the heartwood, went away taking it, knowing it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissatī’ti. |
And whatever purpose could be served by heartwood, that purpose he will achieve.’ |
Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: |
So too, brahmin, here some person goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. |
He is satisfied with that gain, honor, and renown, and his intention is fulfilled. |
So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti: |
On account of that gain, honor, and renown, he extols himself and disparages others: |
‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. |
‘I possess gain, honor, and renown, but these other bhikkhus are unknown, of little account.’ |
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. |
And because of that gain, honor, and renown, he does not generate zeal or strive for the realization of other states that are higher and more sublime than gain, honor, and renown; he is one who lives negligently and loosely. |
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. |
Just as that man, brahmin, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, passed over the outer bark, and, having cut off the branches and leaves, went away taking them, thinking them to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. |
And whatever purpose could be served by heartwood, that purpose he will not achieve. |
Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. |
I say, brahmin, that this person is like that. |
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, brahmin, some person goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. |
And because of that gain, honor, and renown, he generates zeal and strives for the realization of other states that are higher and more sublime than gain, honor, and renown; he is one who lives not negligently and not loosely. |
So sīlasampadaṁ ārādheti. |
He strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, and his intention is fulfilled. |
So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti: |
On account of that accomplishment in virtue, he extols himself and disparages others: |
‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. |
‘I am virtuous, of good character, but these other bhikkhus are immoral, of evil character.’ |
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. |
And because of that accomplishment in virtue, he does not generate zeal or strive for the realization of other states that are higher and more sublime than accomplishment in virtue; he is one who lives negligently and loosely. |
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. |
Just as that man, brahmin, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, passed over the inner bark, and, having cut off the outer bark, went away taking it, thinking it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ, tañcassa atthaṁ nānubhavissati. |
And whatever purpose could be served by heartwood, that purpose he will not achieve. |
Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. |
I say, brahmin, that this person is like that. |
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, brahmin, some person goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. |
And because of that gain, honor, and renown, he generates zeal and strives for the realization of other states that are higher and more sublime than gain, honor, and renown; he is one who lives not negligently and not loosely. |
So sīlasampadaṁ ārādheti. |
He strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled. |
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in virtue, he does not extol himself and does not disparage others. |
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. |
And because of that accomplishment in virtue, he generates zeal and strives for the realization of other states that are higher and more sublime than accomplishment in virtue; he is one who lives not negligently and not loosely. |
So samādhisampadaṁ ārādheti. |
He strives for accomplishment in concentration. |
So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in concentration, and his intention is fulfilled. |
So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti: |
On account of that accomplishment in concentration, he extols himself and disparages others: |
‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. |
‘I am concentrated, my mind is unified, but these other bhikkhus are unconcentrated, their minds are distracted.’ |
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. |
And because of that accomplishment in concentration, he does not generate zeal or strive for the realization of other states that are higher and more sublime than accomplishment in concentration; he is one who lives negligently and loosely. |
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. |
Just as that man, brahmin, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, passed over the softwood, and, having cut off the inner bark, went away taking it, thinking it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. |
And whatever purpose could be served by heartwood, that purpose he will not achieve. |
Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. |
I say, brahmin, that this person is like that. |
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, brahmin, some person goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena …pe… antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death … (as above) … an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. |
And because of that gain, honor, and renown, he generates zeal and strives for the realization of other states that are higher and more sublime than gain, honor, and renown; he is one who lives not negligently and not loosely. |
So sīlasampadaṁ ārādheti. |
He strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled. |
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in virtue, he does not extol himself and does not disparage others. |
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. |
And because of that accomplishment in virtue, he generates zeal and strives for the realization of other states that are higher and more sublime than accomplishment in virtue; he is one who lives not negligently and not loosely. |
So samādhisampadaṁ ārādheti. |
He strives for accomplishment in concentration. |
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled. |
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in concentration, he does not extol himself and does not disparage others. |
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. |
And because of that accomplishment in concentration, he generates zeal and strives for the realization of other states that are higher and more sublime than accomplishment in concentration; he is one who lives not negligently and not loosely. |
So ñāṇadassanaṁ ārādheti. |
He strives for knowledge and vision. |
So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo. |
He is satisfied with that knowledge and vision, and his intention is fulfilled. |
So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti: |
On account of that knowledge and vision, he extols himself and disparages others: |
‘ahamasmi jānaṁ passaṁ viharāmi, ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti. |
‘I dwell knowing and seeing, but these other bhikkhus dwell not knowing and not seeing.’ |
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. |
And because of that knowledge and vision, he does not generate zeal or strive for the realization of other states that are higher and more sublime than knowledge and vision; he is one who lives negligently and loosely. |
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno. |
Just as that man, brahmin, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, passed over the heartwood, and, having cut off the softwood, went away taking it, thinking it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati. |
And whatever purpose could be served by heartwood, that purpose he will not achieve. |
Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. |
I say, brahmin, that this person is like that. |
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, brahmin, some person goes forth from the home life into homelessness out of faith, thinking: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
‘I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, overcome by suffering. Surely an end of this whole mass of suffering can be discerned!’ |
So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti. |
Having thus gone forth, he brings to perfection gain, honor, and renown. |
So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. |
He is not satisfied with that gain, honor, and renown, and his intention is not fulfilled. |
So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti. |
On account of that gain, honor, and renown, he does not extol himself and does not disparage others. |
Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. |
And because of that gain, honor, and renown, he generates zeal and strives for the realization of other states that are higher and more sublime than gain, honor, and renown; he is one who lives not negligently and not loosely. |
So sīlasampadaṁ ārādheti. |
He strives for accomplishment in virtue. |
So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in virtue, but his intention is not yet fulfilled. |
So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in virtue, he does not extol himself and does not disparage others. |
Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. |
And because of that accomplishment in virtue, he generates zeal and strives for the realization of other states that are higher and more sublime than accomplishment in virtue; he is one who lives not negligently and not loosely. |
So samādhisampadaṁ ārādheti. |
He strives for accomplishment in concentration. |
So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that accomplishment in concentration, but his intention is not yet fulfilled. |
So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti. |
On account of that accomplishment in concentration, he does not extol himself and does not disparage others. |
Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. |
And because of that accomplishment in concentration, he generates zeal and strives for the realization of other states that are higher and more sublime than accomplishment in concentration; he is one who lives not negligently and not loosely. |
So ñāṇadassanaṁ ārādheti. |
He strives for knowledge and vision. |
So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. |
He is satisfied with that knowledge and vision, but his intention is not yet fulfilled. |
So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti. |
On account of that knowledge and vision, he does not extol himself and does not disparage others. |
Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. |
And because of that knowledge and vision, he generates zeal and strives for the realization of other states that are higher and more sublime than knowledge and vision; he is one who lives not negligently and not loosely. |
Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? |
And what, brahmin, are the states higher and more sublime than knowledge and vision? |
Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, brahmin, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. |
This too, brahmin, is a state higher and more sublime than knowledge and vision. |
Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, brahmin, with the stilling of thought and examination, a bhikkhu enters upon and dwells in the second jhāna, which has internal tranquilization and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. |
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. |
This too, brahmin, is a state higher and more sublime than knowledge and vision. |
Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
Furthermore, brahmin, with the fading away as well of rapture, a bhikkhu dwells equanimous, and mindful and clearly comprehending, he experiences happiness with the body; he enters upon and dwells in the third jhāna, on account of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
‘He is equanimous, mindful, a happy dweller.’ |
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. |
This too, brahmin, is a state higher and more sublime than knowledge and vision. |
Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, brahmin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. |
This too, brahmin, is a state higher and more sublime than knowledge and vision. |
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Furthermore, brahmin, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and dwells in the base of infinite space. |
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. |
This too, brahmin, is a state higher and more sublime than knowledge and vision. |
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
Furthermore, brahmin, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and dwells in the base of infinite consciousness. |
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. |
This too, brahmin, is a state higher and more sublime than knowledge and vision. |
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
Furthermore, brahmin, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and dwells in the base of nothingness. |
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. |
This too, brahmin, is a state higher and more sublime than knowledge and vision. |
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
Furthermore, brahmin, by completely surmounting the base of nothingness, a bhikkhu enters upon and dwells in the base of neither-perception-nor-non-perception. |
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. |
This too, brahmin, is a state higher and more sublime than knowledge and vision. |
Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. |
Furthermore, brahmin, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters upon and dwells in the cessation of perception and feeling. And his taints are destroyed by his seeing with wisdom. |
Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. |
This too, brahmin, is a state higher and more sublime than knowledge and vision. |
Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca. |
These, brahmin, are the states higher and more sublime than knowledge and vision. |
Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṁyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. |
Just as that man, brahmin, needing heartwood, seeking heartwood, wandering in search of heartwood, having come to a great, standing tree possessing heartwood, and, having cut off just the heartwood, went away taking it, knowing it to be heartwood. |
Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissati. |
And whatever purpose could be served by heartwood, that purpose he will achieve. |
Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi. |
I say, brahmin, that this person is like that. |
Iti kho, brāhmaṇa, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ. |
Thus, brahmin, this holy life is not for the purpose of gain, honor, and renown, nor for the purpose of accomplishment in virtue, nor for the purpose of accomplishment in concentration, nor for the purpose of knowledge and vision. |
Yā ca kho ayaṁ, brāhmaṇa, akuppā cetovimutti—etadatthamidaṁ, brāhmaṇa, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti. |
But this, brahmin, which is the unshakable liberation of mind—this is the purpose of this holy life, this is its heartwood, this is its goal.” |
Evaṁ vutte, piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Piṅgalakoccha said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“Excellent, Master Gotama! Excellent, Master Gotama! … (as in Sutta 27, §23) … May Master Gotama remember me as a lay follower who has gone for refuge for life.” |
Cūḷasāropamasuttaṁ niṭṭhitaṁ dasamaṁ. |
The Shorter Simile on the Heartwood, the tenth. |
Opammavaggo niṭṭhito tatiyo. |
The Chapter of Similes is finished, the third. |
Tassuddānaṁ |
Its summary: |
Moḷiyaphaggunariṭṭhañca nāmo, |
Moḷiyaphagguna and Ariṭṭha by name, |
Andhavane kathipuṇṇaṁ nivāpo; |
At Andhavana, the Ant-hill, the Bait; |
Rāsikaṇerumahāgajanāmo, |
Heap of Snares, Tusk-mark, Great Elephant by name, |
Sārūpamo puna piṅgalakoccho. |
Simile on Heartwood, then Piṅgalakoccha. |
mn31 |
MN 31 |
Majjhima Nikāya 31 |
The Middle Length Discourses 31 |
Cūḷagosiṅgasutta |
The Shorter Discourse in Gosiṅga |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Nādikans in the Brick Hall. |
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo gosiṅgasālavanadāye viharanti. |
Now on that occasion the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila were dwelling in the Gosiṅga Sāl-wood Forest. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. |
Then, in the evening, the Blessed One rose from seclusion and went to the Gosiṅga Sāl-wood Forest. |
Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. |
The park keeper saw the Blessed One coming in the distance. |
Disvāna bhagavantaṁ etadavoca: |
Seeing him, he said to the Blessed One: |
“mā, samaṇa, etaṁ dāyaṁ pāvisi. |
“Do not enter this park, ascetic. |
Santettha tayo kulaputtā attakāmarūpā viharanti. |
There are three clansmen here dwelling intent on their own good. |
Mā tesaṁ aphāsumakāsī”ti. |
Do not disturb them.” |
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa. |
The Venerable Anuruddha heard the park keeper conversing with the Blessed One. |
Sutvāna dāyapālaṁ etadavoca: |
Hearing him, he said to the park keeper: |
“mā, āvuso dāyapāla, bhagavantaṁ vāresi. |
“Friend park keeper, do not prevent the Blessed One. |
Satthā no bhagavā anuppatto”ti. |
It is our Teacher, the Blessed One, who has arrived.” |
Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; |
Then the Venerable Anuruddha went to the Venerable Nandiya and the Venerable Kimila; |
upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: |
having gone, he said to the Venerable Nandiya and the Venerable Kimila: |
“abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. |
“Come forth, venerable sirs, come forth, venerable sirs! It is our Teacher, the Blessed One, who has arrived!” |
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā—eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhāpesi. |
Then the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila went to meet the Blessed One—one took the Blessed One’s bowl and outer robe, one prepared a seat, one set out water for the feet. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the seat prepared. |
Nisajja kho bhagavā pāde pakkhālesi. |
Having sat down, the Blessed One washed his feet. |
Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Those venerable ones too, having paid homage to the Blessed One, sat down to one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: |
Seated to one side, the Blessed One said to the Venerable Anuruddha: |
“Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti? |
“Are you faring well, Anuruddhas? Are you keeping going? Do you have no trouble with almsfood?” |
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; |
“We are faring well, Blessed One; we are keeping going, Blessed One; |
na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti. |
and we have no trouble with almsfood, venerable sir.” |
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? |
“But are you, Anuruddhas, dwelling in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with loving eyes?” |
“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. |
“Indeed, venerable sir, we are dwelling in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with loving eyes.” |
“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? |
“And how is it, Anuruddhas, that you dwell in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with loving eyes?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘lābhā vata me, suladdhaṁ vata me, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. |
‘It is a gain for me, it is a great gain for me, that I am dwelling with such companions in the holy life.’ |
Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; |
Towards these venerable ones, venerable sir, loving-kindness in bodily action is maintained by me, both openly and in private; |
mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; |
loving-kindness in verbal action is maintained by me, both openly and in private; |
mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. |
loving-kindness in mental action is maintained by me, both openly and in private. |
Tassa mayhaṁ, bhante, evaṁ hoti: |
Then, venerable sir, it occurs to me: |
‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. |
‘Suppose I were to set aside my own mind and live according to the minds of these venerable ones.’ |
So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. |
So, venerable sir, I set aside my own mind and live according to the minds of these venerable ones. |
Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti. |
Our bodies are different, venerable sir, but our minds, I think, are one.” |
Āyasmāpi kho nandiyo …pe… āyasmāpi kho kimilo bhagavantaṁ etadavoca: |
The Venerable Nandiya also … (as above) … the Venerable Kimila also said to the Blessed One: |
“mayhampi, bhante, evaṁ hoti: |
“For me too, venerable sir, it occurs: |
‘lābhā vata me, suladdhaṁ vata me, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. |
‘It is a gain for me, it is a great gain for me, that I am dwelling with such companions in the holy life.’ |
Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. |
Towards these venerable ones, venerable sir, loving-kindness in bodily action is maintained by me, both openly and in private; loving-kindness in verbal action is maintained by me, both openly and in private; loving-kindness in mental action is maintained by me, both openly and in private. |
Tassa mayhaṁ, bhante, evaṁ hoti: |
Then, venerable sir, it occurs to me: |
‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. |
‘Suppose I were to set aside my own mind and live according to the minds of these venerable ones.’ |
So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. |
So, venerable sir, I set aside my own mind and live according to the minds of these venerable ones. |
Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti. |
Our bodies are different, venerable sir, but our minds, I think, are one.” |
“Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. |
“It is thus, venerable sir, that we dwell in concord, with mutual appreciation, without disputing, like milk and water mixed, viewing each other with loving eyes.” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? |
But are you, Anuruddhas, dwelling diligent, ardent, and resolute?” |
“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. |
“Indeed, venerable sir, we are dwelling diligent, ardent, and resolute.” |
“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? |
“And how is it, Anuruddhas, that you dwell diligent, ardent, and resolute?” |
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. |
“Here, venerable sir, whichever of us returns first from the village with almsfood prepares the seats, sets out drinking water and water for washing, and sets out the refuse bowl. |
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti. |
Whoever returns last from the village with almsfood, if there is any leftover food, and if he wishes, he eats it; if he does not wish, he throws it away where there is no greenery, or disposes of it in water where there are no living creatures. |
So āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ paṭisāmeti, bhattaggaṁ sammajjati. |
He puts away the seats, puts away the drinking water and water for washing, puts away the refuse bowl after cleaning it, and sweeps the refectory. |
Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. |
Whoever sees the water pot for drinking, or the water pot for washing, or the water pot for the latrine empty or low, he sets it up. |
Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. |
If it is too heavy for him, he calls a second person by a gesture of the hand and we set it up by joining hands, but we do not, venerable sir, break into speech for that reason. |
Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattikaṁ dhammiyā kathāya sannisīdāma. |
But every five nights, venerable sir, we sit together all night long for Dhamma discussion. |
Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. |
It is thus, venerable sir, that we dwell diligent, ardent, and resolute.” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? |
But is there for you, Anuruddhas, dwelling thus diligent, ardent, and resolute, a comfortable abiding attained through a superhuman state, a distinction in knowledge and vision worthy of the noble ones?” |
“Kiñhi no siyā, bhante. |
“Why not, venerable sir? |
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāma. |
Here, venerable sir, whenever we wish, quite secluded from sensual pleasures, secluded from unwholesome states, we enter upon and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Ayaṁ kho no, bhante, amhākaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. |
This, venerable sir, is for us, dwelling diligent, ardent, and resolute, a comfortable abiding attained through a superhuman state, a distinction in knowledge and vision worthy of the noble ones.” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? |
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?” |
“Kiñhi no siyā, bhante. |
“Why not, venerable sir? |
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāma. |
Here, venerable sir, whenever we wish, with the stilling of thought and examination, we enter upon and dwell in the second jhāna, which has internal tranquilization and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. |
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. |
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? |
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?” |
“Kiñhi no siyā, bhante. |
“Why not, venerable sir? |
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṁvedema, yaṁ taṁ ariyā ācikkhanti: |
Here, venerable sir, whenever we wish, with the fading away as well of rapture, we dwell equanimous, and mindful and clearly comprehending, we experience happiness with the body; we enter upon and dwell in the third jhāna, on account of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāma. |
‘He is equanimous, mindful, a happy dweller.’ |
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. |
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? |
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?” |
“Kiñhi no siyā, bhante. |
“Why not, venerable sir? |
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma. |
Here, venerable sir, whenever we wish, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, we enter upon and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. |
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? |
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?” |
“Kiñhi no siyā, bhante. |
“Why not, venerable sir? |
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāma. |
Here, venerable sir, whenever we wish, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ we enter upon and dwell in the base of infinite space. |
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. |
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? |
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?” |
“Kiñhi no siyā, bhante. |
“Why not, venerable sir? |
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāma …pe… sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāma …pe… sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāma. |
Here, venerable sir, whenever we wish, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ we enter upon and dwell in the base of infinite consciousness … (as above) … by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ we enter upon and dwell in the base of nothingness … (as above) … by completely surmounting the base of nothingness, we enter upon and dwell in the base of neither-perception-nor-non-perception. |
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. |
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained.” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? |
But is there for you, Anuruddhas, by surmounting that abiding, by tranquillizing that abiding, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained?” |
“Kiñhi no siyā, bhante. |
“Why not, venerable sir? |
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā. |
Here, venerable sir, whenever we wish, by completely surmounting the base of neither-perception-nor-non-perception, we enter upon and dwell in the cessation of perception and feeling. And our taints are destroyed by our seeing with wisdom. |
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro. |
By surmounting that abiding, venerable sir, by tranquillizing that abiding, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding attained. |
Imamhā ca mayaṁ, bhante, phāsuvihārā aññaṁ phāsuvihāraṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassāmā”ti. |
And from this comfortable abiding, venerable sir, we do not see another comfortable abiding that is higher or more sublime.” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti. |
There is no comfortable abiding higher or more sublime than this comfortable abiding.” |
Atha kho bhagavā āyasmantañca anuruddhaṁ āyasmantañca nandiyaṁ āyasmantañca kimilaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having instructed, urged, roused, and encouraged the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila with a Dhamma talk, rose from his seat and departed. |
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ anusaṁyāyitvā tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṁ anuruddhaṁ etadavocuṁ: |
Then, after the Blessed One had departed, the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila, having followed the Blessed One for some distance and then returned, the Venerable Nandiya and the Venerable Kimila said to the Venerable Anuruddha: |
“kiṁ nu kho mayaṁ āyasmato anuruddhassa evamārocimha: |
“Did we indeed inform the Venerable Anuruddha thus: |
‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, yaṁ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṁ khayā pakāsetī”ti? |
‘We are attainers of these and those states of meditative abiding,’ that the Venerable Anuruddha declared us, in the presence of the Blessed One, to have attained up to the destruction of the taints?” |
“Na kho me āyasmanto evamārocesuṁ: |
“The venerable ones did not indeed inform me thus: |
‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, api ca me āyasmantānaṁ cetasā ceto paricca vidito: |
‘We are attainers of these and those states of meditative abiding,’ but my mind is known by the minds of the venerable ones thus: |
‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. |
‘These venerable ones are attainers of these and those states of meditative abiding.’ |
Devatāpi me etamatthaṁ ārocesuṁ: |
And deities also informed me of this matter: |
‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. |
‘These venerable ones are attainers of these and those states of meditative abiding.’ |
Tamenaṁ bhagavatā pañhābhipuṭṭhena byākatan”ti. |
And it was in response to the Blessed One’s question that this was declared.” |
Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; |
Then the yakkha Dīgha Parajana went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having gone, he paid homage to the Blessed One and stood to one side. |
Ekamantaṁ ṭhito kho dīgho parajano yakkho bhagavantaṁ etadavoca: |
Standing to one side, the yakkha Dīgha Parajana said to the Blessed One: |
“lābhā vata, bhante, vajjīnaṁ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. |
“It is a gain, venerable sir, for the Vajjīs, a great gain for the Vajji people, that the Tathāgata, Arahant, Perfectly Awakened One, dwells there, and these three clansmen—the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila!” |
Dīghassa parajanassa yakkhassa saddaṁ sutvā bhummā devā saddamanussāvesuṁ: |
Hearing the cry of the yakkha Dīgha Parajana, the earth-bound devas raised a cry: |
“lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. |
“It is a gain, sirs, for the Vajjīs, a great gain for the Vajji people, that the Tathāgata, Arahant, Perfectly Awakened One, dwells there, and these three clansmen—the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila!” |
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā …pe… tāvatiṁsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… brahmakāyikā devā saddamanussāvesuṁ: |
Hearing the cry of the earth-bound devas, the devas of the Four Great Kings … (as above) … the Tāvatiṁsa devas … (as above) … the Yāma devas … (as above) … the Tusita devas … (as above) … the Nimmānaratī devas … (as above) … the Paranimmitavasavattī devas … (as above) … the devas of Brahmā’s retinue raised a cry: |
“lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. |
“It is a gain, sirs, for the Vajjīs, a great gain for the Vajji people, that the Tathāgata, Arahant, Perfectly Awakened One, dwells there, and these three clansmen—the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila!” |
Itiha te āyasmanto tena khaṇena tena layena tena muhuttena yāva brahmalokā viditā ahesuṁ. |
Thus in that moment, that instant, that second, those venerable ones became known as far as the Brahma-world. |
“Evametaṁ, dīgha, evametaṁ, dīgha. |
“So it is, Dīgha, so it is, Dīgha! |
Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi kulaṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa kulassa dīgharattaṁ hitāya sukhāya. |
If, Dīgha, the family from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that family. |
Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṁ hitāya sukhāya. |
If, Dīgha, the circle of relatives from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that circle of relatives. |
Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṁ hitāya sukhāya. |
If, Dīgha, the village from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that village. |
Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṁ hitāya sukhāya. |
If, Dīgha, the town from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that town. |
Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi nagaraṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa nagarassa dīgharattaṁ hitāya sukhāya. |
If, Dīgha, the city from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that city. |
Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṁ hitāya sukhāya. |
If, Dīgha, the country from which these three clansmen went forth from the home life into homelessness were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of that country. |
Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa khattiyānaṁ dīgharattaṁ hitāya sukhāya. |
If, Dīgha, all khattiyas were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of all khattiyas. |
Sabbe cepi, dīgha, brāhmaṇā …pe… sabbe cepi, dīgha, vessā …pe… sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa suddānaṁ dīgharattaṁ hitāya sukhāya. |
If, Dīgha, all brahmins … (as above) … if, Dīgha, all vessas … (as above) … if, Dīgha, all suddas were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of all suddas. |
Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya. |
If, Dīgha, the world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its rulers and people, were to recollect these three clansmen with a confident mind, that would be for the long-term welfare and happiness of the world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its rulers and people. |
Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti. |
See, Dīgha, how these three clansmen have practiced for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans!” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamano dīgho parajano yakkho bhagavato bhāsitaṁ abhinandīti. |
Gratified, the yakkha Dīgha Parajana delighted in the Blessed One’s words. |
Cūḷagosiṅgasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Shorter Discourse in Gosiṅga, the first. |
mn32 |
MN 32 |
Majjhima Nikāya 32 |
The Middle Length Discourses 32 |
Mahāgosiṅgasutta |
The Greater Discourse in Gosiṅga |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ—āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ. |
Thus have I heard. On one occasion the Blessed One was dwelling in the Gosiṅga Sāl-wood Forest with a large Saṅgha of well-known elder disciples—with the Venerable Sāriputta, the Venerable Mahā Moggallāna, the Venerable Mahā Kassapa, the Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and with other well-known elder disciples. |
Atha kho āyasmā mahāmoggallāno sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; |
Then, in the evening, the Venerable Mahā Moggallāna rose from seclusion and went to the Venerable Mahā Kassapa; |
upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca: |
having gone, he said to the Venerable Mahā Kassapa: |
“āyāmāvuso, kassapa, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā”ti. |
“Come, friend Kassapa, let us go to the Venerable Sāriputta to hear the Dhamma.” |
“Evamāvuso”ti kho āyasmā mahākassapo āyasmato mahāmoggallānassa paccassosi. |
“Yes, friend,” the Venerable Mahā Kassapa replied to the Venerable Mahā Moggallāna. |
Atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṁsu dhammassavanāya. |
Then the Venerable Mahā Moggallāna, the Venerable Mahā Kassapa, and the Venerable Anuruddha went to the Venerable Sāriputta to hear the Dhamma. |
Addasā kho āyasmā ānando āyasmantañca mahāmoggallānaṁ āyasmantañca mahākassapaṁ āyasmantañca anuruddhaṁ yenāyasmā sāriputto tenupasaṅkamante dhammassavanāya. |
The Venerable Ānanda saw the Venerable Mahā Moggallāna, the Venerable Mahā Kassapa, and the Venerable Anuruddha going to the Venerable Sāriputta to hear the Dhamma. |
Disvāna yenāyasmā revato tenupasaṅkami; |
Seeing them, he went to the Venerable Revata; |
upasaṅkamitvā āyasmantaṁ revataṁ etadavoca: |
having gone, he said to the Venerable Revata: |
“upasaṅkamantā kho amū, āvuso revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya. |
“Those good men, friend Revata, are approaching the Venerable Sāriputta to hear the Dhamma. |
Āyāmāvuso revata, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā”ti. |
Come, friend Revata, let us go to the Venerable Sāriputta to hear the Dhamma.” |
“Evamāvuso”ti kho āyasmā revato āyasmato ānandassa paccassosi. |
“Yes, friend,” the Venerable Revata replied to the Venerable Ānanda. |
Atha kho āyasmā ca revato āyasmā ca ānando yenāyasmā sāriputto tenupasaṅkamiṁsu dhammassavanāya. |
Then the Venerable Revata and the Venerable Ānanda went to the Venerable Sāriputta to hear the Dhamma. |
Addasā kho āyasmā sāriputto āyasmantañca revataṁ āyasmantañca ānandaṁ dūratova āgacchante. |
The Venerable Sāriputta saw the Venerable Revata and the Venerable Ānanda coming in the distance. |
Disvāna āyasmantaṁ ānandaṁ etadavoca: |
Seeing them, he said to the Venerable Ānanda: |
“etu kho āyasmā ānando. |
“Let the Venerable Ānanda come. |
Svāgataṁ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa. |
Welcome to the Venerable Ānanda, attendant of the Blessed One, companion of the Blessed One. |
Ramaṇīyaṁ, āvuso ānanda, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; |
Delightful, friend Ānanda, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting; |
kathaṁrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti? |
what kind of bhikkhu, friend Ānanda, would illuminate the Gosiṅga Sāl-wood Forest?” |
“Idhāvuso sāriputta, bhikkhu bahussuto hoti sutadharo sutasannicayo. |
“Here, friend Sāriputta, a bhikkhu is very learned, a nhớer of what he has learned, a repository of what he has learned. |
Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; |
Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; |
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
that declare the holy life, entirely complete and pure—such teachings are much learned by him, retained, recited verbally, mentally investigated, and thoroughly penetrated by view. |
So catassannaṁ parisānaṁ dhammaṁ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāya. |
He teaches the Dhamma to the four assemblies with well-rounded words and phrases, without interruption, for the uprooting of underlying tendencies. |
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. |
By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.” |
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ revataṁ etadavoca: |
When this was said, the Venerable Sāriputta said to the Venerable Revata: |
“byākataṁ kho, āvuso revata, āyasmatā ānandena yathāsakaṁ paṭibhānaṁ. |
“It has been explained by the Venerable Ānanda, friend Revata, according to his own inspiration. |
Tattha dāni mayaṁ āyasmantaṁ revataṁ pucchāma: |
Now we ask the Venerable Revata: |
‘ramaṇīyaṁ, āvuso revata, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; |
‘Delightful, friend Revata, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting; |
kathaṁrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? |
what kind of bhikkhu, friend Revata, would illuminate the Gosiṅga Sāl-wood Forest?’” |
“Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. |
“Here, friend Sāriputta, a bhikkhu delights in seclusion, is devoted to seclusion, is committed to internal serenity of mind, does not neglect jhāna, is endowed with insight, and is a frequenter of empty huts. |
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. |
By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.” |
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: |
When this was said, the Venerable Sāriputta said to the Venerable Anuruddha: |
“byākataṁ kho, āvuso anuruddha, āyasmatā revatena yathāsakaṁ paṭibhānaṁ. |
“It has been explained by the Venerable Revata, friend Anuruddha, according to his own inspiration. |
Tattha dāni mayaṁ āyasmantaṁ anuruddhaṁ pucchāma: |
Now we ask the Venerable Anuruddha: |
‘ramaṇīyaṁ, āvuso anuruddha, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; |
‘Delightful, friend Anuruddha, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting; |
kathaṁrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? |
what kind of bhikkhu, friend Anuruddha, would illuminate the Gosiṅga Sāl-wood Forest?’” |
“Idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. |
“Here, friend Sāriputta, a bhikkhu surveys a thousand worlds with the divine eye, purified and surpassing the human. |
Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṁ nemimaṇḍalānaṁ volokeyya; |
Just as, friend Sāriputta, a man with good sight, having gone up to the upper story of a palace, might survey a thousand wheel-rims; |
evameva kho, āvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. |
even so, friend Sāriputta, a bhikkhu surveys a thousand worlds with the divine eye, purified and surpassing the human. |
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. |
By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.” |
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca: |
When this was said, the Venerable Sāriputta said to the Venerable Mahā Kassapa: |
“byākataṁ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṁ paṭibhānaṁ. |
“It has been explained by the Venerable Anuruddha, friend Kassapa, according to his own inspiration. |
Tattha dāni mayaṁ āyasmantaṁ mahākassapaṁ pucchāma: |
Now we ask the Venerable Mahā Kassapa: |
‘ramaṇīyaṁ, āvuso kassapa, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; |
‘Delightful, friend Kassapa, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting; |
kathaṁrūpena, āvuso kassapa, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? |
what kind of bhikkhu, friend Kassapa, would illuminate the Gosiṅga Sāl-wood Forest?’” |
“Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko hoti paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho hoti asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. |
“Here, friend Sāriputta, a bhikkhu is himself a forest-dweller and a praiser of forest-dwelling; himself an almsfood-eater and a praiser of eating almsfood; himself a refuse-rag-wearer and a praiser of wearing refuse-rags; himself a triple-robe-wearer and a praiser of wearing the triple robe; himself of few wishes and a praiser of fewness of wishes; himself content and a praiser of contentment; himself secluded and a praiser of seclusion; himself aloof from company and a praiser of aloofness from company; himself energetic and a praiser of arousing energy; himself accomplished in virtue and a praiser of accomplishment in virtue; himself accomplished in concentration and a praiser of accomplishment in concentration; himself accomplished in wisdom and a praiser of accomplishment in wisdom; himself accomplished in liberation and a praiser of accomplishment in liberation; himself accomplished in the knowledge and vision of liberation and a praiser of accomplishment in the knowledge and vision of liberation. |
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. |
By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.” |
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahāmoggallānaṁ etadavoca: |
When this was said, the Venerable Sāriputta said to the Venerable Mahā Moggallāna: |
“byākataṁ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṁ paṭibhānaṁ. |
“It has been explained by the Venerable Mahā Kassapa, friend Moggallāna, according to his own inspiration. |
Tattha dāni mayaṁ āyasmantaṁ mahāmoggallānaṁ pucchāma: |
Now we ask the Venerable Mahā Moggallāna: |
‘ramaṇīyaṁ, āvuso moggallāna, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; |
‘Delightful, friend Moggallāna, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting; |
kathaṁrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? |
what kind of bhikkhu, friend Moggallāna, would illuminate the Gosiṅga Sāl-wood Forest?’” |
“Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti, te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. |
“Here, friend Sāriputta, two bhikkhus discuss the Abhidhamma; they ask each other questions, and when questioned by each other they answer and do not founder, and their Dhamma talk flows on. |
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. |
By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.” |
Atha kho āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: |
Then the Venerable Mahā Moggallāna said to the Venerable Sāriputta: |
“byākataṁ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. |
“It has been explained by all of us, friend Sāriputta, according to our own inspiration. |
Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma: |
Now we ask the Venerable Sāriputta: |
‘ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; |
‘Delightful, friend Sāriputta, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting; |
kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? |
what kind of bhikkhu, friend Sāriputta, would illuminate the Gosiṅga Sāl-wood Forest?’” |
“Idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. |
“Here, friend Moggallāna, a bhikkhu has his mind under his control; he does not have his mind under the control of his mind. |
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; |
Whatever state of meditative abiding he wishes to dwell in, in the morning, in that state of meditative abiding he dwells in the morning; |
yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; |
whatever state of meditative abiding he wishes to dwell in, at midday, in that state of meditative abiding he dwells at midday; |
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. |
whatever state of meditative abiding he wishes to dwell in, in the evening, in that state of meditative abiding he dwells in the evening. |
Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. |
Just as, friend Moggallāna, a king or a king’s minister might have a chest full of clothes of various colors. |
So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya; |
Whatever suit of clothes he wished to wear in the morning, that very suit of clothes he would wear in the morning; |
yaññadeva dussayugaṁ ākaṅkheyya majjhanhikasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ majjhanhikasamayaṁ pārupeyya; |
whatever suit of clothes he wished to wear at midday, that very suit of clothes he would wear at midday; |
yaññadeva dussayugaṁ ākaṅkheyya sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya. |
whatever suit of clothes he wished to wear in the evening, that very suit of clothes he would wear in the evening. |
Evameva kho, āvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. |
Even so, friend Moggallāna, a bhikkhu has his mind under his control; he does not have his mind under the control of his mind. |
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; |
Whatever state of meditative abiding he wishes to dwell in, in the morning, in that state of meditative abiding he dwells in the morning; |
yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; |
whatever state of meditative abiding he wishes to dwell in, at midday, in that state of meditative abiding he dwells at midday; |
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. |
whatever state of meditative abiding he wishes to dwell in, in the evening, in that state of meditative abiding he dwells in the evening. |
Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. |
By such a bhikkhu, friend Moggallāna, the Gosiṅga Sāl-wood Forest would be illuminated.” |
Atha kho āyasmā sāriputto te āyasmante etadavoca: |
Then the Venerable Sāriputta said to those venerable ones: |
“byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. |
“It has been explained by all of us, friends, according to our own inspiration. |
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; |
Come, friends, let us go to the Blessed One; |
upasaṅkamitvā etamatthaṁ bhagavato ārocessāma. |
having gone, we will report this matter to the Blessed One. |
Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti. |
As the Blessed One explains it to us, so we will bear it in mind.” |
“Evamāvuso”ti kho te āyasmanto āyasmato sāriputtassa paccassosuṁ. |
“Yes, friend,” those venerable ones replied to the Venerable Sāriputta. |
Atha kho te āyasmanto yena bhagavā tenupasaṅkamiṁsu; |
Then those venerable ones went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having gone, they paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: |
Seated to one side, the Venerable Sāriputta said to the Blessed One: |
“idha, bhante, āyasmā ca revato āyasmā ca ānando yenāhaṁ tenupasaṅkamiṁsu dhammassavanāya. |
“Venerable sir, the Venerable Revata and the Venerable Ānanda came to me to hear the Dhamma. |
Addasaṁ kho ahaṁ, bhante, āyasmantañca revataṁ āyasmantañca ānandaṁ dūratova āgacchante. |
I saw, venerable sir, the Venerable Revata and the Venerable Ānanda coming in the distance. |
Disvāna āyasmantaṁ ānandaṁ etadavocaṁ: |
Seeing them, I said to the Venerable Ānanda: |
‘etu kho āyasmā ānando. |
‘Let the Venerable Ānanda come. |
Svāgataṁ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa. |
Welcome to the Venerable Ānanda, attendant of the Blessed One, companion of the Blessed One. |
Ramaṇīyaṁ, āvuso ānanda, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; |
Delightful, friend Ānanda, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting; |
kathaṁrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? |
what kind of bhikkhu, friend Ānanda, would illuminate the Gosiṅga Sāl-wood Forest?’ |
Evaṁ vutte, bhante, āyasmā ānando maṁ etadavoca: |
When this was said, venerable sir, the Venerable Ānanda said to me: |
‘idhāvuso, sāriputta, bhikkhu bahussuto hoti sutadharo …pe… anusayasamugghātāya. |
‘Here, friend Sāriputta, a bhikkhu is very learned, a nhớer of what he has learned … (as in §6) … for the uprooting of underlying tendencies. |
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. |
By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.’” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Yathā taṁ ānandova sammā byākaramāno byākareyya. |
As Ānanda would, rightly explaining, explain it. |
Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. |
For Ānanda, Sāriputta, is very learned, a nhớer of what he has learned, a repository of what he has learned. |
Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; |
Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; |
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
that declare the holy life, entirely complete and pure—such teachings are much learned by him, retained, recited verbally, mentally investigated, and thoroughly penetrated by view. |
So catassannaṁ parisānaṁ dhammaṁ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā”ti. |
He teaches the Dhamma to the four assemblies with well-rounded words and phrases, without interruption, for the uprooting of underlying tendencies.” |
“Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ revataṁ etadavocaṁ: |
“When this was said, venerable sir, I said to the Venerable Revata: |
‘byākataṁ kho, āvuso revata, āyasmatā ānandena yathāsakaṁ paṭibhānaṁ. |
‘It has been explained by the Venerable Ānanda, friend Revata, according to his own inspiration. |
Tattha dāni mayaṁ āyasmantaṁ revataṁ pucchāma—ramaṇīyaṁ, āvuso revata, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā maññe gandhā sampavanti. |
Now we ask the Venerable Revata—delightful, friend Revata, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting. |
Kathaṁrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? |
What kind of bhikkhu, friend Revata, would illuminate the Gosiṅga Sāl-wood Forest?’ |
Evaṁ vutte, bhante, āyasmā revato maṁ etadavoca: |
When this was said, venerable sir, the Venerable Revata said to me: |
‘idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. |
‘Here, friend Sāriputta, a bhikkhu delights in seclusion, is devoted to seclusion, is committed to internal serenity of mind, does not neglect jhāna, is endowed with insight, and is a frequenter of empty huts. |
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. |
By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.’” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Yathā taṁ revatova sammā byākaramāno byākareyya. |
As Revata would, rightly explaining, explain it. |
Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārānan”ti. |
For Revata, Sāriputta, delights in seclusion, is devoted to seclusion, is committed to internal serenity of mind, does not neglect jhāna, is endowed with insight, and is a frequenter of empty huts.” |
“Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ anuruddhaṁ etadavocaṁ: |
“When this was said, venerable sir, I said to the Venerable Anuruddha: |
‘byākataṁ kho, āvuso anuruddha, āyasmatā revatena …pe… kathaṁrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti. |
‘It has been explained by the Venerable Revata, friend Anuruddha … (as above) … what kind of bhikkhu, friend Anuruddha, would illuminate the Gosiṅga Sāl-wood Forest?’ |
Evaṁ vutte, bhante, āyasmā anuruddho maṁ etadavoca: |
When this was said, venerable sir, the Venerable Anuruddha said to me: |
‘idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. |
‘Here, friend Sāriputta, a bhikkhu surveys a thousand worlds with the divine eye, purified and surpassing the human. |
Seyyathāpi, āvuso sāriputta, cakkhumā puriso …pe… evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. |
Just as, friend Sāriputta, a man with good sight … (as in §10) … By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.’” |
“Sādhu sādhu, sāriputta, yathā taṁ anuruddhova sammā byākaramāno byākareyya. |
“Good, good, Sāriputta, as Anuruddha would, rightly explaining, explain it. |
Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketī”ti. |
For Anuruddha, Sāriputta, surveys a thousand worlds with the divine eye, purified and surpassing the human.” |
“Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ mahākassapaṁ etadavocaṁ: |
“When this was said, venerable sir, I said to the Venerable Mahā Kassapa: |
‘byākataṁ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṁ paṭibhānaṁ. |
‘It has been explained by the Venerable Anuruddha, friend Kassapa, according to his own inspiration. |
Tattha dāni mayaṁ āyasmantaṁ mahākassapaṁ pucchāma …pe… kathaṁrūpena kho, āvuso kassapa, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? |
Now we ask the Venerable Mahā Kassapa … (as above) … what kind of bhikkhu, friend Kassapa, would illuminate the Gosiṅga Sāl-wood Forest?’ |
Evaṁ vutte, bhante, āyasmā mahākassapo maṁ etadavoca: |
When this was said, venerable sir, the Venerable Mahā Kassapa said to me: |
‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti …pe… attanā ca paṁsukūliko hoti …pe… attanā ca tecīvariko hoti …pe… attanā ca appiccho hoti …pe… attanā ca santuṭṭho hoti …pe… attanā ca pavivitto hoti …pe… attanā ca asaṁsaṭṭho hoti …pe… attanā ca āraddhavīriyo hoti …pe… attanā ca sīlasampanno hoti …pe… attanā ca samādhisampanno hoti …pe… attanā ca paññāsampanno hoti … attanā ca vimuttisampanno hoti … attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. |
‘Here, friend Sāriputta, a bhikkhu is himself a forest-dweller and a praiser of forest-dwelling; himself an almsfood-eater … (as in §12, expanded) … himself accomplished in the knowledge and vision of liberation and a praiser of accomplishment in the knowledge and vision of liberation. |
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. |
By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.’” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Yathā taṁ kassapova sammā byākaramāno byākareyya. |
As Kassapa would, rightly explaining, explain it. |
Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī”ti. |
For Kassapa, Sāriputta, is himself a forest-dweller and a praiser of forest-dwelling; himself an almsfood-eater and a praiser of eating almsfood; himself a refuse-rag-wearer and a praiser of wearing refuse-rags; himself a triple-robe-wearer and a praiser of wearing the triple robe; himself of few wishes and a praiser of fewness of wishes; himself content and a praiser of contentment; himself secluded and a praiser of seclusion; himself aloof from company and a praiser of aloofness from company; himself energetic and a praiser of arousing energy; himself accomplished in virtue and a praiser of accomplishment in virtue; himself accomplished in concentration and a praiser of accomplishment in concentration; himself accomplished in wisdom and a praiser of accomplishment in wisdom; himself accomplished in liberation and a praiser of accomplishment in liberation; himself accomplished in the knowledge and vision of liberation and a praiser of accomplishment in the knowledge and vision of liberation.” |
“Evaṁ vutte, ahaṁ bhante āyasmantaṁ mahāmoggallānaṁ etadavocaṁ: |
“When this was said, venerable sir, I said to the Venerable Mahā Moggallāna: |
‘byākataṁ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṁ paṭibhānaṁ. |
‘It has been explained by the Venerable Mahā Kassapa, friend Moggallāna, according to his own inspiration. |
Tattha dāni mayaṁ āyasmantaṁ mahāmoggallānaṁ pucchāma …pe… kathaṁrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? |
Now we ask the Venerable Mahā Moggallāna … (as above) … what kind of bhikkhu, friend Moggallāna, would illuminate the Gosiṅga Sāl-wood Forest?’ |
Evaṁ vutte, bhante, āyasmā mahāmoggallāno maṁ etadavoca: |
When this was said, venerable sir, the Venerable Mahā Moggallāna said to me: |
‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti. |
‘Here, friend Sāriputta, two bhikkhus discuss the Abhidhamma. |
Te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. |
They ask each other questions, and when questioned by each other they answer and do not founder, and their Dhamma talk flows on. |
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. |
By such a bhikkhu, friend Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.’” |
“Sādhu sādhu, sāriputta, yathā taṁ moggallānova sammā byākaramāno byākareyya. |
“Good, good, Sāriputta, as Moggallāna would, rightly explaining, explain it. |
Moggallāno hi, sāriputta, dhammakathiko”ti. |
For Moggallāna, Sāriputta, is a Dhamma-talker.” |
Evaṁ vutte, āyasmā mahāmoggallāno bhagavantaṁ etadavoca: |
When this was said, the Venerable Mahā Moggallāna said to the Blessed One: |
“atha khvāhaṁ, bhante, āyasmantaṁ sāriputtaṁ etadavocaṁ: |
“Then, venerable sir, I said to the Venerable Sāriputta: |
‘byākataṁ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. |
‘It has been explained by all of us, friend Sāriputta, according to our own inspiration. |
Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma—ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti. |
Now we ask the Venerable Sāriputta—delightful, friend Sāriputta, is the Gosiṅga Sāl-wood Forest, the night is moonlit, the sāl trees are all in full bloom, and celestial-like scents, I think, are wafting. |
Kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? |
What kind of bhikkhu, friend Sāriputta, would illuminate the Gosiṅga Sāl-wood Forest?’ |
Evaṁ vutte, bhante, āyasmā sāriputto maṁ etadavoca: |
When this was said, venerable sir, the Venerable Sāriputta said to me: |
‘idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti no ca bhikkhu cittassa vasena vattati. |
‘Here, friend Moggallāna, a bhikkhu has his mind under his control; he does not have his mind under the control of his mind. |
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; |
Whatever state of meditative abiding he wishes to dwell in, in the morning, in that state of meditative abiding he dwells in the morning; |
yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; |
whatever state of meditative abiding he wishes to dwell in, at midday, in that state of meditative abiding he dwells at midday; |
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. |
whatever state of meditative abiding he wishes to dwell in, in the evening, in that state of meditative abiding he dwells in the evening. |
Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. |
Just as, friend Moggallāna, a king or a king’s minister might have a chest full of clothes of various colors. |
So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya; |
Whatever suit of clothes he wished to wear in the morning, that very suit of clothes he would wear in the morning; |
yaññadeva dussayugaṁ ākaṅkheyya majjhanhikasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ majjhanhikasamayaṁ pārupeyya; |
whatever suit of clothes he wished to wear at midday, that very suit of clothes he would wear at midday; |
yaññadeva dussayugaṁ ākaṅkheyya sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya. |
whatever suit of clothes he wished to wear in the evening, that very suit of clothes he would wear in the evening. |
Evameva kho, āvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. |
Even so, friend Moggallāna, a bhikkhu has his mind under his control; he does not have his mind under the control of his mind. |
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; |
Whatever state of meditative abiding he wishes to dwell in, in the morning, in that state of meditative abiding he dwells in the morning; |
yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; |
whatever state of meditative abiding he wishes to dwell in, at midday, in that state of meditative abiding he dwells at midday; |
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. |
whatever state of meditative abiding he wishes to dwell in, in the evening, in that state of meditative abiding he dwells in the evening. |
Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. |
By such a bhikkhu, friend Moggallāna, the Gosiṅga Sāl-wood Forest would be illuminated.’” |
“Sādhu sādhu, moggallāna. |
“Good, good, Moggallāna! |
Yathā taṁ sāriputtova sammā byākaramāno byākareyya. |
As Sāriputta would, rightly explaining, explain it. |
Sāriputto hi, moggallāna, cittaṁ vasaṁ vatteti no ca sāriputto cittassa vasena vattati. |
For Sāriputta, Moggallāna, has his mind under his control; Sāriputta does not have his mind under the control of his mind. |
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; |
Whatever state of meditative abiding he wishes to dwell in, in the morning, in that state of meditative abiding he dwells in the morning; |
yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; |
whatever state of meditative abiding he wishes to dwell in, at midday, in that state of meditative abiding he dwells at midday; |
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharatī”ti. |
whatever state of meditative abiding he wishes to dwell in, in the evening, in that state of meditative abiding he dwells in the evening.” |
Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: |
When this was said, the Venerable Sāriputta said to the Blessed One: |
“kassa nu kho, bhante, subhāsitan”ti? |
“Whose, venerable sir, was the well-spoken statement?” |
“Sabbesaṁ vo, sāriputta, subhāsitaṁ pariyāyena. |
“All of yours, Sāriputta, were well-spoken in their own way. |
Api ca mamapi suṇātha yathārūpena bhikkhunā gosiṅgasālavanaṁ sobheyya. |
But listen also from me as to what kind of bhikkhu would illuminate the Gosiṅga Sāl-wood Forest. |
Idha, sāriputta, bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā: |
Here, Sāriputta, a bhikkhu, after returning from his alms round, after his meal, sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him: |
‘na tāvāhaṁ imaṁ pallaṅkaṁ bhindissāmi yāva me nānupādāya āsavehi cittaṁ vimuccissatī’ti. |
‘I will not break this cross-legged posture until my mind is liberated from the taints through non-clinging.’ |
Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. |
By such a bhikkhu, Sāriputta, the Gosiṅga Sāl-wood Forest would be illuminated.” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamanā te āyasmanto bhagavato bhāsitaṁ abhinandunti. |
Gratified, those venerable ones delighted in the Blessed One’s words. |
Mahāgosiṅgasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Greater Discourse in Gosiṅga, the second. |
mn33 |
|
Majjhima Nikāya 33 |
Majjhima Nikāya 33 |
Mahāgopālakasutta |
Sutta on the Cowherd (Greater) |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. |
“Bhikkhus, a cowherd endowed with eleven factors is incapable of tending a herd of cattle and making it prosper. |
Katamehi ekādasahi? |
What eleven? |
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti anavasesadohī ca hoti. |
Here, bhikkhus, a cowherd does not know forms, is not skilled in marks, does not remove ticks, does not cover wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the path, is not skilled in pastures, milks without leaving a remainder, |
Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. |
and does not honor the bull-fathers, leaders of the herd, with extra honor. |
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. |
A cowherd endowed with these eleven factors, bhikkhus, is incapable of tending a herd of cattle and making it prosper. |
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. |
So too, bhikkhus, a bhikkhu endowed with eleven qualities is incapable of attaining growth, development, and fullness in this Dhamma and Discipline. |
Katamehi ekādasahi? |
What eleven? |
Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti. |
Here, bhikkhus, a bhikkhu does not know forms, is not skilled in marks, does not remove ticks, does not cover wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the path, is not skilled in pastures, milks without leaving a remainder, |
Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. |
and does not honor the elder bhikkhus, long ordained, fathers of the Sangha, leaders of the Sangha, with extra honor. |
Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? |
And how, bhikkhus, is a bhikkhu one who does not know forms? |
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ nappajānāti. |
Here, bhikkhus, a bhikkhu does not understand as it actually is: ‘Whatever form there is, all form is the four great elements and form derived from the four great elements.’ |
Evaṁ kho, bhikkhave, bhikkhu na rūpaññū hoti. |
Thus, bhikkhus, a bhikkhu is one who does not know forms. |
Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? |
And how, bhikkhus, is a bhikkhu one who is not skilled in marks? |
Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṁ nappajānāti. |
Here, bhikkhus, a bhikkhu does not understand as it actually is: ‘A fool is marked by his actions, a wise person is marked by his actions.’ |
Evaṁ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti. |
Thus, bhikkhus, a bhikkhu is one who is not skilled in marks. |
Kathañca, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti? |
And how, bhikkhus, is a bhikkhu one who does not remove ticks? |
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṁ gameti. |
Here, bhikkhus, a bhikkhu tolerates an arisen thought of sensual desire; he does not abandon it, dispel it, eliminate it, or obliterate it. |
Uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṁ gameti. |
He tolerates an arisen thought of ill will … (as above) … an arisen thought of cruelty … (as above) … he tolerates arisen evil unwholesome states; he does not abandon them, dispel them, eliminate them, or obliterate them. |
Evaṁ kho, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti. |
Thus, bhikkhus, a bhikkhu is one who does not remove ticks. |
Kathañca, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti? |
And how, bhikkhus, is a bhikkhu one who does not cover wounds? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. |
Here, bhikkhus, having seen a form with the eye, he grasps at its signs and features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. |
Since, if he were to leave the eye faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he does not practice for its restraint, does not guard the eye faculty, does not undertake restraint of the eye faculty. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. |
Having heard a sound with the ear … (as above) … Having smelled an odor with the nose … (as above) … Having tasted a taste with the tongue … (as above) … Having felt a tangible with the body … (as above) … Having cognized a mental object with the mind, he grasps at its signs and features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. |
Since, if he were to leave the mind faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he does not practice for its restraint, does not guard the mind faculty, does not undertake restraint of the mind faculty. |
Evaṁ kho, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti. |
Thus, bhikkhus, a bhikkhu is one who does not cover wounds. |
Kathañca, bhikkhave, bhikkhu na dhūmaṁ kattā hoti? |
And how, bhikkhus, is a bhikkhu one who does not make smoke? |
Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paresaṁ desetā hoti. |
Here, bhikkhus, a bhikkhu does not teach the Dhamma in detail to others as he has heard it and learned it. |
Evaṁ kho, bhikkhave, bhikkhu na dhūmaṁ kattā hoti. |
Thus, bhikkhus, a bhikkhu is one who does not make smoke. |
Kathañca, bhikkhave, bhikkhu na titthaṁ jānāti? |
And how, bhikkhus, is a bhikkhu one who does not know the ford? |
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṁ upasaṅkamitvā na paripucchati, na paripañhati: |
Here, bhikkhus, he does not approach from time to time those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the Vinaya, experts on the Mātikās, and question and interrogate them: |
‘idaṁ, bhante, kathaṁ? |
‘Venerable sir, how is this? |
Imassa ko attho’ti? |
What is the meaning of this?’ |
Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ na paṭivinodenti. |
Those venerable ones do not reveal to him what has not been revealed, do not make clear what has not been made clear, and do not dispel doubt concerning many perplexing points in the Dhamma. |
Evaṁ kho, bhikkhave, bhikkhu na titthaṁ jānāti. |
Thus, bhikkhus, a bhikkhu is one who does not know the ford. |
Kathañca, bhikkhave, bhikkhu na pītaṁ jānāti? |
And how, bhikkhus, is a bhikkhu one who does not know what has been drunk? |
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṁ, na labhati dhammavedaṁ, na labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
Here, bhikkhus, when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, he does not gain inspiration in the meaning, does not gain inspiration in the Dhamma, does not gain gladness connected with the Dhamma. |
Evaṁ kho, bhikkhave, bhikkhu na pītaṁ jānāti. |
Thus, bhikkhus, a bhikkhu is one who does not know what has been drunk. |
Kathañca, bhikkhave, bhikkhu na vīthiṁ jānāti? |
And how, bhikkhus, is a bhikkhu one who does not know the path? |
Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ nappajānāti. |
Here, bhikkhus, a bhikkhu does not understand the Noble Eightfold Path as it actually is. |
Evaṁ kho, bhikkhave, bhikkhu na vīthiṁ jānāti. |
Thus, bhikkhus, a bhikkhu is one who does not know the path. |
Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? |
And how, bhikkhus, is a bhikkhu one who is not skilled in pastures? |
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti. |
Here, bhikkhus, a bhikkhu does not understand the four foundations of mindfulness as they actually are. |
Evaṁ kho, bhikkhave, bhikkhu na gocarakusalo hoti. |
Thus, bhikkhus, a bhikkhu is one who is not skilled in pastures. |
Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? |
And how, bhikkhus, is a bhikkhu one who milks without leaving a remainder? |
Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṁ na jānāti paṭiggahaṇāya. |
Here, bhikkhus, when faithful householders invite him to accept robes, almsfood, lodging, and medicinal requisites for use in sickness, the bhikkhu does not know moderation in accepting them. |
Evaṁ kho, bhikkhave, bhikkhu anavasesadohī hoti. |
Thus, bhikkhus, a bhikkhu is one who milks without leaving a remainder. |
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti? |
And how, bhikkhus, is a bhikkhu one who does not honor with extra honor those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha? |
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; |
Here, bhikkhus, a bhikkhu does not maintain loving-kindness in bodily action towards those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha, both openly and in private; |
na mettaṁ vacīkammaṁ paccupaṭṭhāpeti āvi ceva raho ca; |
he does not maintain loving-kindness in verbal action … both openly and in private; |
na mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca. |
he does not maintain loving-kindness in mental action … both openly and in private. |
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. |
Thus, bhikkhus, a bhikkhu is one who does not honor with extra honor those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha. |
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. |
A bhikkhu endowed with these eleven qualities, bhikkhus, is incapable of attaining growth, development, and fullness in this Dhamma and Discipline. |
Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. |
Bhikkhus, a cowherd endowed with eleven factors is capable of tending a herd of cattle and making it prosper. |
Katamehi ekādasahi? |
What eleven? |
Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti, titthaṁ jānāti, pītaṁ jānāti, vīthiṁ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. |
Here, bhikkhus, a cowherd knows forms, is skilled in marks, removes ticks, covers wounds, makes smoke, knows the ford, knows what has been drunk, knows the path, is skilled in pastures, milks leaving a remainder, |
Ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti. |
and honors the bull-fathers, leaders of the herd, with extra honor. |
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. |
A cowherd endowed with these eleven factors, bhikkhus, is capable of tending a herd of cattle and making it prosper. |
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. |
So too, bhikkhus, a bhikkhu endowed with eleven qualities is capable of attaining growth, development, and fullness in this Dhamma and Discipline. |
Katamehi ekādasahi? |
What eleven? |
Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti, titthaṁ jānāti, pītaṁ jānāti, vīthiṁ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. |
Here, bhikkhus, a bhikkhu knows forms, is skilled in marks, removes ticks, covers wounds, makes smoke, knows the ford, knows what has been drunk, knows the path, is skilled in pastures, milks leaving a remainder, |
Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti. |
and honors the elder bhikkhus, long ordained, fathers of the Sangha, leaders of the Sangha, with extra honor. |
Kathañca, bhikkhave, bhikkhu rūpaññū hoti? |
And how, bhikkhus, is a bhikkhu one who knows forms? |
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti. |
Here, bhikkhus, a bhikkhu understands as it actually is: ‘Whatever form there is, all form is the four great elements and form derived from the four great elements.’ |
Evaṁ kho, bhikkhave, bhikkhu rūpaññū hoti. |
Thus, bhikkhus, a bhikkhu is one who knows forms. |
Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? |
And how, bhikkhus, is a bhikkhu one who is skilled in marks? |
Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṁ pajānāti. |
Here, bhikkhus, a bhikkhu understands as it actually is: ‘A fool is marked by his actions, a wise person is marked by his actions.’ |
Evaṁ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti. |
Thus, bhikkhus, a bhikkhu is one who is skilled in marks. |
Kathañca, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti? |
And how, bhikkhus, is a bhikkhu one who removes ticks? |
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṁ gameti. |
Here, bhikkhus, a bhikkhu does not tolerate an arisen thought of sensual desire; he abandons it, dispels it, eliminates it, and obliterates it. |
Uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṁ gameti. |
He does not tolerate an arisen thought of ill will … (as above) … an arisen thought of cruelty … (as above) … he does not tolerate arisen evil unwholesome states; he abandons them, dispels them, eliminates them, and obliterates them. |
Evaṁ kho, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti. |
Thus, bhikkhus, a bhikkhu is one who removes ticks. |
Kathañca, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti? |
And how, bhikkhus, is a bhikkhu one who covers wounds? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Here, bhikkhus, having seen a form with the eye, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Since, if he were to leave the eye faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices for its restraint, guards the eye faculty, and undertakes restraint of the eye faculty. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear … (as above) … Having smelled an odor with the nose … (as above) … Having tasted a taste with the tongue … (as above) … Having felt a tangible with the body … (as above) … Having cognized a mental object with the mind, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
Since, if he were to leave the mind faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices for its restraint, guards the mind faculty, and undertakes restraint of the mind faculty. |
Evaṁ kho, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti. |
Thus, bhikkhus, a bhikkhu is one who covers wounds. |
Kathañca, bhikkhave, bhikkhu dhūmaṁ kattā hoti? |
And how, bhikkhus, is a bhikkhu one who makes smoke? |
Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desetā hoti. |
Here, bhikkhus, a bhikkhu teaches the Dhamma in detail to others as he has heard it and learned it. |
Evaṁ kho, bhikkhave, bhikkhu dhūmaṁ kattā hoti. |
Thus, bhikkhus, a bhikkhu is one who makes smoke. |
Kathañca, bhikkhave, bhikkhu titthaṁ jānāti? |
And how, bhikkhus, is a bhikkhu one who knows the ford? |
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṁ upasaṅkamitvā paripucchati, paripañhati: |
Here, bhikkhus, he approaches from time to time those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the Vinaya, experts on the Mātikās, and questions and interrogates them: |
‘idaṁ, bhante, kathaṁ? |
‘Venerable sir, how is this? |
Imassa ko attho’ti? |
What is the meaning of this?’ |
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ paṭivinodenti. |
Those venerable ones reveal to him what has not been revealed, make clear what has not been made clear, and dispel doubt concerning many perplexing points in the Dhamma. |
Evaṁ kho, bhikkhave, bhikkhu titthaṁ jānāti. |
Thus, bhikkhus, a bhikkhu is one who knows the ford. |
Kathañca bhikkhave, bhikkhu pītaṁ jānāti? |
And how, bhikkhus, is a bhikkhu one who knows what has been drunk? |
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
Here, bhikkhus, when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. |
Evaṁ kho, bhikkhave, bhikkhu pītaṁ jānāti. |
Thus, bhikkhus, a bhikkhu is one who knows what has been drunk. |
Kathañca, bhikkhave, bhikkhu vīthiṁ jānāti? |
And how, bhikkhus, is a bhikkhu one who knows the path? |
Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ pajānāti. |
Here, bhikkhus, a bhikkhu understands the Noble Eightfold Path as it actually is. |
Evaṁ kho, bhikkhave, bhikkhu vīthiṁ jānāti. |
Thus, bhikkhus, a bhikkhu is one who knows the path. |
Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? |
And how, bhikkhus, is a bhikkhu one who is skilled in pastures? |
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti. |
Here, bhikkhus, a bhikkhu understands the four foundations of mindfulness as they actually are. |
Evaṁ kho, bhikkhave, bhikkhu gocarakusalo hoti. |
Thus, bhikkhus, a bhikkhu is one who is skilled in pastures. |
Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti? |
And how, bhikkhus, is a bhikkhu one who milks leaving a remainder? |
Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. |
Here, bhikkhus, when faithful householders invite him to accept robes, almsfood, lodging, and medicinal requisites for use in sickness, |
Tatra bhikkhu mattaṁ jānāti paṭiggahaṇāya. |
the bhikkhu knows moderation in accepting them. |
Evaṁ kho, bhikkhave, bhikkhu sāvasesadohī hoti. |
Thus, bhikkhus, a bhikkhu is one who milks leaving a remainder. |
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? |
And how, bhikkhus, is a bhikkhu one who honors with extra honor those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha? |
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; |
Here, bhikkhus, a bhikkhu maintains loving-kindness in bodily action towards those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha, both openly and in private; |
mettaṁ vacīkammaṁ paccupaṭṭhāpeti āvi ceva raho ca; |
he maintains loving-kindness in verbal action … both openly and in private; |
mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca. |
he maintains loving-kindness in mental action … both openly and in private. |
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti. |
Thus, bhikkhus, a bhikkhu is one who honors with extra honor those bhikkhus who are elders, long ordained, fathers of the Sangha, leaders of the Sangha. |
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjitun”ti. |
A bhikkhu endowed with these eleven qualities, bhikkhus, is capable of attaining growth, development, and fullness in this Dhamma and Discipline.” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Gratified, those bhikkhus delighted in the Blessed One’s words. |
Mahāgopālakasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Sutta on the Cowherd (Greater), the third. |
mn34 |
MN 34 |
Majjhima Nikāya 34 |
The Middle Length Discourses 34 |
Cūḷagopālakasutta |
The Shorter Discourse on the Cowherd |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vajjīsu viharati ukkacelāyaṁ gaṅgāya nadiyā tīre. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Vajjīs at Ukkacelā on the bank of the river Ganges. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Bhūtapubbaṁ, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṁ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, asamavekkhitvā pārimaṁ tīraṁ, atittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ. |
“Once in the past, bhikkhus, a foolish Magadhan cowherd, in the last month of the rainy season, in autumn, without examining the near bank of the river Ganges, and without examining the far bank, drove his cattle across to the further bank towards Suvideha at a place that was not a ford. |
Atha kho, bhikkhave, gāvo majjhegaṅgāya nadiyā sote āmaṇḍaliyaṁ karitvā tattheva anayabyasanaṁ āpajjiṁsu. |
Then, bhikkhus, the cattle, having formed a whirlpool in the middle of the stream of the river Ganges, met with calamity and disaster right there. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṁ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, asamavekkhitvā pārimaṁ tīraṁ, atittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ. |
Because that foolish Magadhan cowherd, bhikkhus, in the last month of the rainy season, in autumn, without examining the near bank of the river Ganges, and without examining the far bank, drove his cattle across to the further bank towards Suvideha at a place that was not a ford. |
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāya. |
So too, bhikkhus, whatever ascetics or brahmins are unskilled regarding this world and unskilled regarding the other world, unskilled regarding Māra’s domain and unskilled regarding what is not Māra’s domain, unskilled regarding Death’s domain and unskilled regarding what is not Death’s domain—those who think they should listen to them and trust them, it will be for their long-term harm and suffering. |
Bhūtapubbaṁ, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṁ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, samavekkhitvā pārimaṁ tīraṁ, tittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ. |
Once in the past, bhikkhus, a wise Magadhan cowherd, in the last month of the rainy season, in autumn, having examined the near bank of the river Ganges, and having examined the far bank, drove his cattle across to the further bank towards Suvideha at a place that was a ford. |
So paṭhamaṁ patāresi ye te usabhā gopitaro gopariṇāyakā. |
He first drove across those bulls who were the fathers of the herd, the leaders of the herd. |
Te tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. |
They, cutting across the stream of the Ganges, went safely to the further shore. |
Athāpare patāresi balavagāvo dammagāvo. |
Then he drove across the strong cattle, the trained cattle. |
Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. |
They too, cutting across the stream of the Ganges, went safely to the further shore. |
Athāpare patāresi vacchatare vacchatariyo. |
Then he drove across the young steers and heifers. |
Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. |
They too, cutting across the stream of the Ganges, went safely to the further shore. |
Athāpare patāresi vacchake kisābalake. |
Then he drove across the weak and young calves. |
Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. |
They too, cutting across the stream of the Ganges, went safely to the further shore. |
Bhūtapubbaṁ, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno, sopi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamāsi. |
Once in the past, bhikkhus, a tender new-born calf, carried along by its mother’s lowing, also cut across the stream of the Ganges and went safely to the further shore. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṁ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, samavekkhitvā pārimaṁ tīraṁ, tittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ. |
Because that wise Magadhan cowherd, bhikkhus, in the last month of the rainy season, in autumn, having examined the near bank of the river Ganges, and having examined the far bank, drove his cattle across to the further bank towards Suvideha at a place that was a ford. |
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya. |
So too, bhikkhus, whatever ascetics or brahmins are skilled regarding this world and skilled regarding the other world, skilled regarding Māra’s domain and skilled regarding what is not Māra’s domain, skilled regarding Death’s domain and skilled regarding what is not Death’s domain—those who think they should listen to them and trust them, it will be for their long-term welfare and happiness. |
Seyyathāpi, bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; |
Just as, bhikkhus, those bulls who were the fathers of the herd, the leaders of the herd, cut across the stream of the Ganges and went safely to the further shore; |
evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṅgatā. |
even so, bhikkhus, those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and are completely liberated through final knowledge—they have cut across Māra’s stream and gone safely to the further shore. |
Seyyathāpi te, bhikkhave, balavagāvo dammagāvo tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; |
Just as, bhikkhus, those strong cattle, those trained cattle, cut across the stream of the Ganges and went safely to the further shore; |
evameva kho, bhikkhave, ye te bhikkhū pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. |
even so, bhikkhus, those bhikkhus who, with the destruction of the five lower fetters, are due to reappear spontaneously and there attain final Nibbāna, without returning from that world—they too will cut across Māra’s stream and go safely to the further shore. |
Seyyathāpi te, bhikkhave, vacchatarā vacchatariyo tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; |
Just as, bhikkhus, those young steers and heifers cut across the stream of the Ganges and went safely to the further shore; |
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. |
even so, bhikkhus, those bhikkhus who, with the destruction of three fetters and the attenuation of lust, hate, and delusion, are once-returners, who will make an end of suffering after returning to this world only once—they too will cut across Māra’s stream and go safely to the further shore. |
Seyyathāpi te, bhikkhave, vacchakā kisābalakā tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; |
Just as, bhikkhus, those weak and young calves cut across the stream of the Ganges and went safely to the further shore; |
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. |
even so, bhikkhus, those bhikkhus who, with the destruction of three fetters, are stream-enterers, no longer subject to perdition, bound for enlightenment—they too will cut across Māra’s stream and go safely to the further shore. |
Seyyathāpi so, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamāsi; |
Just as, bhikkhus, that tender new-born calf, carried along by its mother’s lowing, cut across the stream of the Ganges and went safely to the further shore; |
evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. |
even so, bhikkhus, those bhikkhus who are Dhamma-followers or faith-followers—they too will cut across Māra’s stream and go safely to the further shore. |
Ahaṁ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. |
I, bhikkhus, am skilled regarding this world and skilled regarding the other world, skilled regarding Māra’s domain and skilled regarding what is not Māra’s domain, skilled regarding Death’s domain and skilled regarding what is not Death’s domain. |
Tassa mayhaṁ, bhikkhave, ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. |
For those, bhikkhus, who think they should listen to me and trust me, it will be for their long-term welfare and happiness.” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Idaṁ vatvā sugato athāparaṁ etadavoca satthā: |
Having said this, the Sugata, the Teacher, said further: |
“Ayaṁ loko paro loko, |
“This world and the other world, |
jānatā suppakāsito; |
By the Knower have been well proclaimed; |
Yañca mārena sampattaṁ, |
And what is reached by Māra, |
appattaṁ yañca maccunā. |
And what is not reached by Death. |
Sabbaṁ lokaṁ abhiññāya, |
Having directly known the whole world, |
sambuddhena pajānatā; |
By the Awakened One, the Discerner; |
Vivaṭaṁ amatadvāraṁ, |
Opened is the door to the Deathless, |
khemaṁ nibbānapattiyā. |
For safe attainment of Nibbāna. |
Chinnaṁ pāpimato sotaṁ, |
Cut off is the Evil One’s stream, |
Viddhastaṁ vinaḷīkataṁ; |
Shattered and demolished; |
Pāmojjabahulā hotha, |
Be full of joy, bhikkhus, |
Khemaṁ pattattha bhikkhavo”ti. |
You have attained safety!” |
Cūḷagopālakasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Shorter Discourse on the Cowherd, the fourth. |
mn35 |
MN 35 |
Majjhima Nikāya 35 |
The Middle Length Discourses 35 |
Cūḷasaccakasutta |
The Shorter Discourse to Saccaka |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. |
Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṁ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. |
Now on that occasion Saccaka, the Nigaṇṭha’s son, was residing in Vesālī, a debater, a clever speaker, regarded as a saint by many people. |
So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: |
He was making this statement in the assembly at Vesālī: |
“nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ. |
“I do not see any ascetic or brahmin, head of an order, head of a group, teacher of a group, even one claiming to be an arahant, a perfectly awakened one, who, when engaged in debate with me, would not tremble, totter, and shake, from whose armpits sweat would not pour. |
Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ, sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. |
Even if I were to engage an inanimate post in debate, it too, when engaged in debate with me, would tremble, totter, and shake. |
Ko pana vādo manussabhūtassā”ti? |
What then of a human being?” |
Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. |
Then, in the morning, the Venerable Assaji, having dressed, taking his bowl and outer robe, entered Vesālī for alms. |
Addasā kho saccako nigaṇṭhaputto vesāliyaṁ jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno āyasmantaṁ assajiṁ dūratova āgacchantaṁ. |
Saccaka the Nigaṇṭha’s son, while walking and wandering for exercise in Vesālī, saw the Venerable Assaji coming in the distance. |
Disvāna yenāyasmā assaji tenupasaṅkami; |
Seeing him, he went to the Venerable Assaji; |
upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi. |
having gone, he exchanged greetings with the Venerable Assaji. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. |
Having exchanged courteous and memorable greetings, he stood to one side. |
Ekamantaṁ ṭhito kho saccako nigaṇṭhaputto āyasmantaṁ assajiṁ etadavoca: |
Standing to one side, Saccaka the Nigaṇṭha’s son said to the Venerable Assaji: |
“kathaṁ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṁbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? |
“How, Master Assaji, does the ascetic Gotama discipline his disciples, and how, for the most part, does the ascetic Gotama’s instruction proceed among his disciples?” |
“Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati: |
“Thus, Aggivessana, the Blessed One disciplines his disciples, and thus, for the most part, the Blessed One’s instruction proceeds among his disciples: |
‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. |
‘Form, bhikkhus, is impermanent; feeling is impermanent; perception is impermanent; formations are impermanent; consciousness is impermanent. |
Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. |
Form, bhikkhus, is not self; feeling is not self; perception is not self; formations are not self; consciousness is not self. |
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. |
All formations are impermanent; all dhammas are not self.’ |
Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī”ti. |
Thus, Aggivessana, the Blessed One disciplines his disciples, and thus, for the most part, the Blessed One’s instruction proceeds among his disciples.” |
“Dussutaṁ vata, bho assaji, assumha ye mayaṁ evaṁvādiṁ samaṇaṁ gotamaṁ assumha. |
“Ill-heard, indeed, Master Assaji, have we heard, when we heard of the ascetic Gotama as holding such views. |
Appeva nāma mayaṁ kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā”ti. |
Perhaps sometime or other we might meet with that Master Gotama; perhaps there might be some conversation; perhaps we might draw him away from that evil view.” |
Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena. |
Now on that occasion about five hundred Licchavis had assembled in the assembly hall for some business. |
Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; |
Then Saccaka the Nigaṇṭha’s son went to those Licchavis; |
upasaṅkamitvā te licchavī etadavoca: |
having gone, he said to those Licchavis: |
“abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissati. |
“Come forth, good Licchavis, come forth, good Licchavis! Today there will be a conversation between me and the ascetic Gotama. |
Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṁ, seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; |
If the ascetic Gotama establishes himself with me as was established for me by one of his well-known disciples, the bhikkhu named Assaji, then just as a strong man, having seized a long-fleeced ram by the fleece, might drag it here and there, pull it about; |
evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. |
even so will I, in debate, drag the ascetic Gotama here and there, pull him about. |
Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākiḷañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; |
Just as a strong distillery worker, having thrown a large distillery sieve into a deep pool of water, and taking it by the corners, might drag it here and there, pull it about; |
evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. |
even so will I, in debate, drag the ascetic Gotama here and there, pull him about. |
Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; |
Just as a strong distillery drunkard, having taken a strainer by the corner, might shake it down, shake it out, and dash it about; |
evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi. |
even so will I, in debate, shake the ascetic Gotama down, shake him out, and dash him about. |
Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; |
Just as an elephant sixty years old, plunging into a deep lotus pond, plays the game called ‘hemp-washing’; |
evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi. |
even so, I think, will I play the game of hemp-washing with the ascetic Gotama. |
Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissatī”ti. |
Come forth, good Licchavis, come forth, good Licchavis! Today there will be a conversation between me and the ascetic Gotama!” |
Tatrekacce licchavī evamāhaṁsu: |
Thereupon some Licchavis said this: |
“kiṁ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṁ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṁ āropessatī”ti? |
“How will the ascetic Gotama refute the doctrine of Saccaka the Nigaṇṭha’s son? Surely Saccaka the Nigaṇṭha’s son will refute the doctrine of the ascetic Gotama.” |
Ekacce licchavī evamāhaṁsu: |
Some Licchavis said this: |
“kiṁ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṁ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṁ āropessatī”ti? |
“What sort of person is Saccaka the Nigaṇṭha’s son that he should refute the doctrine of the Blessed One? Surely the Blessed One will refute the doctrine of Saccaka the Nigaṇṭha’s son.” |
Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. |
Then Saccaka the Nigaṇṭha’s son, surrounded by about five hundred Licchavis, went to the Great Wood, to the Hall with the Peaked Roof. |
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. |
Now at that time, a number of bhikkhus were walking up and down in the open air. |
Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; |
Then Saccaka of the Nigaṇṭha clan approached those bhikkhus. |
upasaṅkamitvā te bhikkhū etadavoca: |
Having approached, he said this to those bhikkhus: |
“kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? |
"Sirs, where is the venerable Gotama now dwelling? |
Dassanakāmā hi mayaṁ taṁ bhavantaṁ gotaman”ti. |
For we are desirous of seeing the venerable Gotama." |
“Esa, aggivessana, bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti. |
Aggivessana, the Blessed One has entered the Great Wood and is sitting at the root of a certain tree for the day's abiding. |
Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṁ mahāvanaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; |
Then Saccaka of the Nigaṇṭha clan, together with a large Licchavi assembly, entered the Great Wood and approached the Blessed One. |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
When this courteous and memorable talk was finished, he sat down to one side. |
Tepi kho licchavī appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. |
Some of the Licchavis, too, having paid homage to the Blessed One, sat down to one side; some exchanged greetings with the Blessed One, and when this courteous and memorable talk was finished, sat down to one side. |
Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. |
Some, having raised their joined palms towards the Blessed One, sat down to one side; some announced their name and clan in the Blessed One's presence and sat down to one side; some, remaining silent, sat down to one side. |
Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca: |
Sitting to one side, Saccaka of the Nigaṇṭha clan said this to the Blessed One: |
“puccheyyāhaṁ bhavantaṁ gotamaṁ kiñcideva desaṁ, sace me bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. |
"I would like to question the venerable Gotama on a certain point, if the venerable Gotama would grant me the opportunity for an explanation of the question." |
“Puccha, aggivessana, yadākaṅkhasī”ti. |
Ask, Aggivessana, what you wish. |
“Kathaṁ pana bhavaṁ gotamo sāvake vineti, kathaṁbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? |
How, venerable Gotama, do you discipline your disciples, and what part of your instruction is frequently given to your disciples? |
“Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati: |
"Thus, Aggivessana, I discipline my disciples, and this part of my instruction is frequently given to my disciples: |
‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. |
'Material form, O bhikkhus, is impermanent; feeling is impermanent; perception is impermanent; formations are impermanent; consciousness is impermanent. |
Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. |
Material form, O bhikkhus, is not-self; feeling is not-self; perception is not-self; formations are not-self; consciousness is not-self. |
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. |
All formations are impermanent; all dhammas are not-self.' |
Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti. |
Thus, Aggivessana, I discipline my disciples, and this part of my instruction is frequently given to my disciples." |
“Upamā maṁ, bho gotama, paṭibhātī”ti. |
An analogy occurs to me, venerable Gotama. |
“Paṭibhātu taṁ, aggivessanā”ti bhagavā avoca. |
"Let it occur to you, Aggivessana," said the Blessed One. |
“Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya. |
"Just as, venerable Gotama, whatever seeds and plants achieve growth, increase, and abundance, all do so relying on the earth, established on the earth. |
Evamete bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. |
In this way, these seeds and plants achieve growth, increase, and abundance. |
Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya. |
Or just as, venerable Gotama, whatever deeds requiring strength are done, all are done relying on the earth, established on the earth. |
Evamete balakaraṇīyā kammantā karīyanti. |
In this way, these deeds requiring strength are done. |
Evameva kho, bho gotama, rūpattāyaṁ purisapuggalo rūpe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, vedanattāyaṁ purisapuggalo vedanāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saññattāyaṁ purisapuggalo saññāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saṅkhārattāyaṁ purisapuggalo saṅkhāresu patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, viññāṇattāyaṁ purisapuggalo viññāṇe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavatī”ti. |
In the very same way, venerable Gotama, a person who has material form as self, established in material form, generates merit or demerit; a person who has feeling as self, established in feeling, generates merit or demerit; a person who has perception as self, established in perception, generates merit or demerit; a person who has formations as self, established in formations, generates merit or demerit; a person who has consciousness as self, established in consciousness, generates merit or demerit." |
“Nanu tvaṁ, aggivessana, evaṁ vadesi: |
"Surely, Aggivessana, you say thus: |
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti? |
'Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self'?" |
“Ahañhi, bho gotama, evaṁ vadāmi: |
"Indeed, venerable Gotama, I say thus: |
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’ti, ayañca mahatī janatā”ti. |
'Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self,' and so does this great populace." |
“Kiñhi te, aggivessana, mahatī janatā karissati? |
"What will the great populace do for you, Aggivessana? |
Iṅgha tvaṁ, aggivessana, sakaññeva vādaṁ nibbeṭhehī”ti. |
Come now, Aggivessana, clarify your own statement." |
“Ahañhi, bho gotama, evaṁ vadāmi: |
"Indeed, venerable Gotama, I say thus: |
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti. |
'Material form is my self, feeling is my self, perception is my self, formations are my self, consciousness is my self'." |
“Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. |
"Well then, Aggivessana, I will question you in return on this very point. As it seems fitting to you, so you should answer. |
Taṁ kiṁ maññasi, aggivessana, vatteyya rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso—ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti? |
What do you think, Aggivessana? Would a consecrated khattiya king, in his own domain—like King Pasenadi of Kosala, or like King Ajātasattu Vedehiputta of Magadha—have power to execute one who should be executed, to confiscate the property of one whose property should be confiscated, or to banish one who should be banished?" |
“Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso—ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. |
"He would, venerable Gotama. A consecrated khattiya king, in his own domain—like King Pasenadi of Kosala, or like King Ajātasattu Vedehiputta of Magadha—would have power to execute one who should be executed, to confiscate the property of one whose property should be confiscated, or to banish one who should be banished. |
Imesampi hi, bho gotama, saṅghānaṁ gaṇānaṁ—Seyyathidaṁ—vajjīnaṁ mallānaṁ—vattati sakasmiṁ vijite vaso—ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ. |
For even these, venerable Gotama, assemblies and groups—such as the Vajjis and Mallas—have power in their own domain to execute one who should be executed, to confiscate the property of one whose property should be confiscated, or to banish one who should be banished. |
Kiṁ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? |
What then of a consecrated khattiya king, like King Pasenadi of Kosala, or like King Ajātasattu Vedehiputta of Magadha? |
Vatteyya, bho gotama, vattituñca marahatī”ti. |
He would have it, venerable Gotama, and he ought to have it." |
“Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: |
"What do you think, Aggivessana? When you say thus: |
‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso—evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? |
'Material form is my self,' do you have power over that material form: 'Let my material form be thus; let my material form not be thus'?" |
Evaṁ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. |
When this was said, Saccaka of the Nigaṇṭha clan was silent. |
Dutiyampi kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: |
A second time the Blessed One said this to Saccaka of the Nigaṇṭha clan: |
“taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: |
"What do you think, Aggivessana? When you say thus: |
‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso—evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? |
'Material form is my self,' do you have power over that material form: 'Let my material form be thus; let my material form not be thus'?" |
Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi. |
A second time Saccaka of the Nigaṇṭha clan was silent. |
Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: |
Then the Blessed One said this to Saccaka of the Nigaṇṭha clan: |
“byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo. |
"Answer now, Aggivessana. This is not the time for you to be silent. |
Yo koci, aggivessana tathāgatena yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī”ti. |
Whoever, Aggivessana, when asked a question in accordance with Dhamma by the Tathāgata up to a third time, does not answer, his head splits into seven pieces right here." |
Tena kho pana samayena vajirapāṇi yakkho āyasaṁ vajiraṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ saccakassa nigaṇṭhaputtassa uparivehāsaṁ ṭhito hoti: |
Now at that time, the yakkha Vajirapāṇi, holding an iron thunderbolt, blazing, flaming, and glowing, was standing in the air above Saccaka of the Nigaṇṭha clan, thinking: |
“sacāyaṁ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati etthevassa sattadhā muddhaṁ phālessāmī”ti. |
"If this Saccaka of the Nigaṇṭha clan, when asked a question in accordance with Dhamma by the Blessed One up to a third time, does not answer, I will split his head into seven pieces right here." |
Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati saccako ca nigaṇṭhaputto. |
The Blessed One saw the yakkha Vajirapāṇi, and Saccaka of the Nigaṇṭha clan also saw him. |
Atha kho saccako nigaṇṭhaputto bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī bhagavantaṁ etadavoca: |
Then Saccaka of the Nigaṇṭha clan, frightened, alarmed, and with his hair standing on end, sought protection from the Blessed One, sought shelter from the Blessed One, sought refuge in the Blessed One, and said to the Blessed One: |
“pucchatu maṁ bhavaṁ gotamo, byākarissāmī”ti. |
"Let the venerable Gotama question me; I will answer." |
“Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: |
"What do you think, Aggivessana? When you say thus: |
‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso—evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? |
'Material form is my self,' do you have power over that material form: 'Let my material form be thus; let my material form not be thus'?" |
“No hidaṁ, bho gotama”. |
No, venerable Gotama. |
“Manasi karohi, aggivessana; |
"Pay attention, Aggivessana! |
manasi karitvā kho, aggivessana, byākarohi. |
Having paid attention, Aggivessana, answer. |
Na kho te sandhiyati purimena vā pacchimaṁ pacchimena vā purimaṁ. |
Your later statement does not tally with your former, nor your former with your later. |
Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: |
What do you think, Aggivessana? When you say thus: |
‘vedanā me attā’ti, vattati te tissaṁ vedanāyaṁ vaso—evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī”ti? |
'Feeling is my self,' do you have power over that feeling: 'Let my feeling be thus; let my feeling not be thus'?" |
“No hidaṁ, bho gotama”. |
No, venerable Gotama. |
“Manasi karohi, aggivessana; |
"Pay attention, Aggivessana! |
manasi karitvā kho, aggivessana, byākarohi. |
Having paid attention, Aggivessana, answer. |
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. |
Your later statement does not tally with your former, nor your former with your later. |
Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: |
What do you think, Aggivessana? When you say thus: |
‘saññā me attā’ti, vattati te tissaṁ saññāyaṁ vaso—evaṁ me saññā hotu, evaṁ me saññā mā ahosī”ti? |
'Perception is my self,' do you have power over that perception: 'Let my perception be thus; let my perception not be thus'?" |
“No hidaṁ, bho gotama”. |
No, venerable Gotama. |
“Manasi karohi, aggivessana; |
"Pay attention, Aggivessana! |
manasi karitvā kho, aggivessana, byākarohi. |
Having paid attention, Aggivessana, answer. |
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. |
Your later statement does not tally with your former, nor your former with your later. |
Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: |
What do you think, Aggivessana? When you say thus: |
‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso—evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun”ti? |
'Formations are my self,' do you have power over those formations: 'Let my formations be thus; let my formations not be thus'?" |
“No hidaṁ, bho gotama”. |
No, venerable Gotama. |
“Manasi karohi, aggivessana; |
"Pay attention, Aggivessana! |
manasi karitvā kho, aggivessana, byākarohi. |
Having paid attention, Aggivessana, answer. |
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. |
Your later statement does not tally with your former, nor your former with your later. |
Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: |
What do you think, Aggivessana? When you say thus: |
‘viññāṇaṁ me attā’ti, vattati te tasmiṁ viññāṇe vaso—evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī”ti? |
'Consciousness is my self,' do you have power over that consciousness: 'Let my consciousness be thus; let my consciousness not be thus'?" |
“No hidaṁ, bho gotama”. |
No, venerable Gotama. |
“Manasi karohi, aggivessana; |
"Pay attention, Aggivessana! |
manasi karitvā kho, aggivessana, byākarohi. |
Having paid attention, Aggivessana, answer. |
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. |
Your later statement does not tally with your former, nor your former with your later. |
Taṁ kiṁ maññasi, aggivessana, rūpaṁ niccaṁ vā aniccaṁ vā”ti? |
What do you think, Aggivessana, is material form permanent or impermanent?" |
“Aniccaṁ, bho gotama”. |
Impermanent, venerable Gotama. |
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? |
And what is impermanent, is that suffering or happiness? |
“Dukkhaṁ, bho gotama”. |
Suffering, venerable Gotama. |
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: |
"And what is impermanent, suffering, and subject to change, is it fitting to regard that thus: |
‘etaṁ mama, esohamasmi, eso me attā’”ti? |
'This is mine, this I am, this is my self'?" |
“No hidaṁ, bho gotama”. |
No, venerable Gotama. |
“Taṁ kiṁ maññasi, aggivessana, vedanā …pe… saññā …pe… saṅkhārā …pe… taṁ kiṁ maññasi, aggivessana, viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? |
What do you think, Aggivessana, is feeling... perception... formations... What do you think, Aggivessana, is consciousness permanent or impermanent? |
“Aniccaṁ, bho gotama”. |
Impermanent, venerable Gotama. |
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? |
And what is impermanent, is that suffering or happiness? |
“Dukkhaṁ, bho gotama”. |
Suffering, venerable Gotama. |
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: |
"And what is impermanent, suffering, and subject to change, is it fitting to regard that thus: |
‘etaṁ mama, esohamasmi, eso me attā’”ti? |
'This is mine, this I am, this is my self'?" |
“No hidaṁ, bho gotama”. |
No, venerable Gotama. |
“Taṁ kiṁ maññasi, aggivessana, yo nu kho dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṁ vā dukkhaṁ parijāneyya, dukkhaṁ vā parikkhepetvā vihareyyā”ti? |
What do you think, Aggivessana? One who is attached to suffering, has come to suffering, is committed to suffering, and regards suffering as 'This is mine, this I am, this is my self,' would he himself fully understand suffering or dwell having exhausted suffering? |
“Kiñhi siyā, bho gotama? |
"How could that be, venerable Gotama? |
No hidaṁ, bho gotamā”ti. |
No, venerable Gotama." |
“Taṁ kiṁ maññasi, aggivessana, nanu tvaṁ evaṁ sante dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ: |
"What do you think, Aggivessana? This being so, are you not attached to suffering, have come to suffering, are committed to suffering, and regard suffering: |
‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? |
as 'This is mine, this I am, this is my self'?" |
“Kiñhi no siyā, bho gotama? |
"How could it not be so, venerable Gotama? |
Evametaṁ, bho gotamā”ti. |
So it is, venerable Gotama." |
“Seyyathāpi, aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. |
"Suppose, Aggivessana, a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to enter a forest carrying a sharp axe. |
So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. |
There he would see a large, straight, fresh, unblemished plantain trunk. |
Tamenaṁ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya. |
He would cut it at the root, having cut it at the root he would cut it at the top, having cut it at the top he would unroll the sheaths. |
So tattha pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ? |
Unrolling the sheaths there, he would not find even pith, let alone heartwood. |
Evameva kho tvaṁ, aggivessana, mayā sakasmiṁ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. |
In the very same way, Aggivessana, when questioned, pressed, and cross-questioned by me about your own assertion, you are found to be empty, void, and in error. |
Bhāsitā kho pana te esā, aggivessana, vesāliyaṁ parisati vācā: |
But this statement was made by you, Aggivessana, in the assembly at Vesālī: |
‘nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ. |
'I do not see any ascetic or brahmin, head of an order, head of a group, teacher of a group, even one claiming to be an arahant, a fully awakened one, who, when engaged in debate with me, would not tremble, shake, and shudder, from whose armpits sweat would not pour. |
Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. |
If I were to engage even an inanimate post in debate, it too, when engaged in debate with me, would tremble, shake, and shudder. |
Ko pana vādo manussabhūtassā’ti? |
What then to say of a human being?' |
Tuyhaṁ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṁ vinibhinditvā bhūmiyaṁ patiṭṭhitāni. |
But for you, Aggivessana, some drops of sweat released from your forehead have trickled through your upper robe and are resting on the ground. |
Mayhaṁ kho pana, aggivessana, natthi etarahi kāyasmiṁ sedo”ti. |
But for me, Aggivessana, there is no sweat on my body at this time." |
Iti bhagavā tasmiṁ parisati suvaṇṇavaṇṇaṁ kāyaṁ vivari. |
So the Blessed One uncovered his golden-hued body in that assembly. |
Evaṁ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
When this was said, Saccaka of the Nigaṇṭha clan sat silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words. |
Atha kho dummukho licchaviputto saccakaṁ nigaṇṭhaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā bhagavantaṁ etadavoca: |
Then Dummukha, the Licchavi son, seeing Saccaka of the Nigaṇṭha clan silent, dismayed, with shoulders drooping, downcast, brooding, and at a loss for words, said this to the Blessed One: |
“upamā maṁ, bhagavā, paṭibhātī”ti. |
"An analogy occurs to me, Blessed One." |
“Paṭibhātu taṁ, dummukhā”ti bhagavā avoca. |
"Let it occur to you, Dummukha," said the Blessed One. |
“Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. |
"Suppose, venerable sir, not far from a village or town there were a pond. |
Tatrāssa kakkaṭako. |
In it there was a crab. |
Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; |
Then, venerable sir, a number of boys or girls, having come out from that village or town, would approach that pond. |
upasaṅkamitvā taṁ pokkharaṇiṁ ogāhetvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhāpeyyuṁ. |
Having approached, they would enter that pond, take the crab out of the water, and place it on dry land. |
Yaññadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ. |
Whenever, venerable sir, that crab extended a claw, those boys or girls would cut it off, break it, and smash it with a stick or a potsherd. |
Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṁ pokkharaṇiṁ puna otarituṁ, seyyathāpi pubbe. |
Thus, venerable sir, that crab, with all its claws cut off, broken, and smashed, would be unable to enter that pond again as before. |
Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni; |
In the very same way, venerable sir, whatever contortions, writhings, and flounderings of Saccaka of the Nigaṇṭha clan, all those have been cut off, broken, and smashed by the Blessed One; |
abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṁ upasaṅkamituṁ yadidaṁ vādādhippāyo”ti. |
and now, venerable sir, Saccaka of the Nigaṇṭha clan is unable to approach the Blessed One again with the intention of debate." |
Evaṁ vutte, saccako nigaṇṭhaputto dummukhaṁ licchaviputtaṁ etadavoca: |
When this was said, Saccaka of the Nigaṇṭha clan said this to Dummukha, the Licchavi son: |
“āgamehi tvaṁ, dummukha, āgamehi tvaṁ, dummukha, (…) na mayaṁ tayā saddhiṁ mantema, idha mayaṁ bhotā gotamena saddhiṁ mantema. |
"Wait, Dummukha, wait, Dummukha! We are not conferring with you; here we are conferring with the venerable Gotama. |
Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṁ vācā. |
Let that be, venerable Gotama, the talk of ourselves and other ordinary ascetics and brahmins. |
Vilāpaṁ vilapitaṁ maññe. |
I consider it mere babbling. |
Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti? |
To what extent, venerable Gotama, is a disciple of the venerable Gotama an accomplisher of the teaching, responsive to instruction, one who has crossed over doubt, is without perplexity, has attained to fearlessness, and dwells independent of others in the Teacher's Dispensation?" |
“Idha, aggivessana, mama sāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati; |
"Here, Aggivessana, a disciple of mine, whatever material form there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all material form he sees as it really is with correct wisdom: 'This is not mine, this I am not, this is not my self.' |
yā kāci vedanā …pe… yā kāci saññā …pe… ye keci saṅkhārā …pe… yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. |
Whatever feeling... whatever perception... whatever formations... whatever consciousness there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness he sees as it really is with correct wisdom: 'This is not mine, this I am not, this is not my self.' |
Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti. |
To this extent, Aggivessana, a disciple of mine is an accomplisher of the teaching, responsive to instruction, one who has crossed over doubt, is without perplexity, has attained to fearlessness, and dwells independent of others in the Teacher's Dispensation." |
“Kittāvatā pana, bho gotama, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti? |
But to what extent, venerable Gotama, is a bhikkhu an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetter of becoming, and is liberated by final knowledge? |
“Idha, aggivessana, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti; |
"Here, Aggivessana, a bhikkhu, whatever material form there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all material form, having seen it as it really is with correct wisdom: 'This is not mine, this I am not, this is not my self,' is liberated without clinging. |
yā kāci vedanā …pe… yā kāci saññā …pe… ye keci saṅkhārā …pe… yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. |
Whatever feeling... whatever perception... whatever formations... whatever consciousness there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness, having seen it as it really is with correct wisdom: 'This is not mine, this I am not, this is not my self,' is liberated without clinging. |
Ettāvatā kho, aggivessana, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto. |
To this extent, Aggivessana, a bhikkhu is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetter of becoming, and is liberated by final knowledge. |
Evaṁ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti—dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. |
A bhikkhu whose mind is thus liberated, Aggivessana, is endowed with three unexcelled qualities: unexcelled vision, unexcelled practice, and unexcelled liberation. |
Evaṁ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṁ karoti māneti pūjeti—buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī”ti. |
A bhikkhu whose mind is thus liberated, Aggivessana, honours, respects, reveres, and worships the Tathāgata thus: 'The Blessed One is awakened and teaches the Dhamma for awakening; the Blessed One is tamed and teaches the Dhamma for taming; the Blessed One is peaceful and teaches the Dhamma for peace; the Blessed One has crossed over and teaches the Dhamma for crossing over; the Blessed One has attained Nibbāna and teaches the Dhamma for attaining Nibbāna.'" |
Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca: |
When this was said, Saccaka of the Nigaṇṭha clan said to the Blessed One: |
“mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha. |
"It is we, venerable Gotama, who were aggressive, we who were presumptuous, who thought that the venerable Gotama could be assailed in debate. |
Siyā hi, bho gotama, hatthiṁ pabhinnaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. |
It might be possible, venerable Gotama, for a man to encounter a rutting elephant and find safety, but encountering the venerable Gotama, there could be no safety for a man. |
Siyā hi, bho gotama, pajjalitaṁ aggikkhandhaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. |
It might be possible, venerable Gotama, for a man to encounter a blazing mass of fire and find safety, but encountering the venerable Gotama, there could be no safety for a man. |
Siyā hi, bho gotama, āsīvisaṁ ghoravisaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. |
It might be possible, venerable Gotama, for a man to encounter a fierce, venomous serpent and find safety, but encountering the venerable Gotama, there could be no safety for a man. |
Mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha. |
It is we, venerable Gotama, who were aggressive, we who were presumptuous, who thought that the venerable Gotama could be assailed in debate. |
Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
May the venerable Gotama consent to accept tomorrow's meal from me, together with the Saṅgha of bhikkhus." |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṁ viditvā te licchavī āmantesi: |
Then Saccaka of the Nigaṇṭha clan, having understood the Blessed One's consent, addressed those Licchavis: |
“suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṁ bhikkhusaṅghena. |
"Listen, venerable Licchavis! The ascetic Gotama has been invited by me for tomorrow's meal, together with the Saṅgha of bhikkhus. |
Tena me abhihareyyātha yamassa patirūpaṁ maññeyyāthā”ti. |
Therefore, bring me what you think would be suitable for him." |
Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṁ abhihariṁsu. |
Then those Licchavis, after that night had passed, brought Saccaka of the Nigaṇṭha clan about five hundred portions of cooked rice as a food offering. |
Atha kho nigaṇṭhaputto sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: |
Then Saccaka of the Nigaṇṭha clan, having had excellent hard food and soft food prepared in his own park, had the time announced to the Blessed One: |
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. |
"It is time, venerable Gotama; the meal is ready." |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, approached the park of Saccaka of the Nigaṇṭha clan. |
upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. |
Having approached, he sat down on the prepared seat together with the Saṅgha of bhikkhus. |
Atha kho saccako nigaṇṭhaputto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then Saccaka of the Nigaṇṭha clan, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent hard food and soft food. |
Atha kho saccako nigaṇṭhaputto bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then, when the Blessed One had finished eating and had removed his hand from the bowl, Saccaka of the Nigaṇṭha clan took a lower seat and sat down to one side. |
Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca: |
Sitting to one side, Saccaka of the Nigaṇṭha clan said this to the Blessed One: |
“yamidaṁ, bho gotama, dāne puññañca puññamahī ca taṁ dāyakānaṁ sukhāya hotū”ti. |
"Venerable Gotama, whatever merit and fruit of merit there is in this offering, may it be for the happiness of the donors." |
“Yaṁ kho, aggivessana, tādisaṁ dakkhiṇeyyaṁ āgamma avītarāgaṁ avītadosaṁ avītamohaṁ, taṁ dāyakānaṁ bhavissati. |
"Aggivessana, whatever accrues to one worthy of offerings such as you, who is not free from lust, not free from hatred, not free from delusion, that will be for the donors. |
Yaṁ kho, aggivessana, mādisaṁ dakkhiṇeyyaṁ āgamma vītarāgaṁ vītadosaṁ vītamohaṁ, taṁ tuyhaṁ bhavissatī”ti. |
Whatever accrues to one worthy of offerings such as me, who is free from lust, free from hatred, free from delusion, that will be for you." |
Cūḷasaccakasuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Shorter Discourse to Saccaka, the Fifth, is finished. |
mn36 |
mn36 |
Majjhima Nikāya 36 |
Majjhima Nikāya 36 |
Mahāsaccakasutta |
The Greater Discourse to Saccaka |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall. |
Tena kho pana samayena bhagavā pubbaṇhasamayaṁ sunivattho hoti pattacīvaramādāya vesāliṁ piṇḍāya pavisitukāmo. |
Now at that time, the Blessed One, having dressed well in the morning, was taking his bowl and outer robe, intending to enter Vesālī for alms. |
Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. |
Then Saccaka of the Nigaṇṭha clan, while walking and wandering for exercise, approached the Great Wood, the Gabled Hall. |
Addasā kho āyasmā ānando saccakaṁ nigaṇṭhaputtaṁ dūratova āgacchantaṁ. |
The Venerable Ānanda saw Saccaka of the Nigaṇṭha clan coming in the distance. |
Disvāna bhagavantaṁ etadavoca: |
Seeing him, he said to the Blessed One: |
“ayaṁ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. |
"Venerable sir, here comes Saccaka of the Nigaṇṭha clan, a debater, a clever speaker, well-regarded by many people. |
Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. |
He, venerable sir, desires to find fault with the Buddha, desires to find fault with the Dhamma, desires to find fault with the Saṅgha. |
Sādhu, bhante, bhagavā muhuttaṁ nisīdatu anukampaṁ upādāyā”ti. |
It would be good, venerable sir, if the Blessed One would sit down for a moment, out of compassion." |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; |
Then Saccaka of the Nigaṇṭha clan approached the Blessed One. |
upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having approached, he exchanged greetings with the Blessed One, and when this courteous and memorable talk was finished, he sat down to one side. |
Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca: |
Sitting to one side, Saccaka of the Nigaṇṭha clan said this to the Blessed One: |
“Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṁ. |
"Venerable Gotama, there are some ascetics and brahmins who dwell devoted to the practice of developing the body, but not developing the mind. |
Phusanti hi te, bho gotama, sārīrikaṁ dukkhaṁ vedanaṁ. |
They, venerable Gotama, experience bodily painful feeling. |
Bhūtapubbaṁ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ. |
Formerly, venerable Gotama, when one was touched by bodily painful feeling, there would be, it is said, stiffness of the thighs, the heart would, it is said, burst, hot blood would, it is said, gush from the mouth, and one would, it is said, go mad, become mentally deranged. |
Tassa kho etaṁ, bho gotama, kāyanvayaṁ cittaṁ hoti, kāyassa vasena vattati. |
For him, venerable Gotama, the mind follows the body, it acts according to the power of the body. |
Taṁ kissa hetu? |
For what reason? |
Abhāvitattā cittassa. |
Because the mind is undeveloped. |
Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṁ. |
There are also, venerable Gotama, some ascetics and brahmins who dwell devoted to the practice of developing the mind, but not developing the body. |
Phusanti hi te, bho gotama, cetasikaṁ dukkhaṁ vedanaṁ. |
They, venerable Gotama, experience mental painful feeling. |
Bhūtapubbaṁ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ. |
Formerly, venerable Gotama, when one was touched by mental painful feeling, there would be, it is said, stiffness of the thighs, the heart would, it is said, burst, hot blood would, it is said, gush from the mouth, and one would, it is said, go mad, become mentally deranged. |
Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. |
For him, venerable Gotama, the body follows the mind, it acts according to the power of the mind. |
Taṁ kissa hetu? |
For what reason? |
Abhāvitattā kāyassa. |
Because the body is undeveloped. |
Tassa mayhaṁ, bho gotama, evaṁ hoti: |
It occurs to me, venerable Gotama: |
‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti. |
'Surely the venerable Gotama's disciples dwell devoted to the practice of developing the mind, not developing the body.'" |
“Kinti pana te, aggivessana, kāyabhāvanā sutā”ti? |
But how, Aggivessana, have you heard body-development to be? |
“Seyyathidaṁ—nando vaccho, kiso saṅkicco, makkhali gosālo—etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivanti. |
"Such as Nanda Vaccha, Kisa Saṅkicca, Makkhali Gosāla—these, venerable Gotama, are naked ascetics, of loose habits, licking their hands, not accepting food brought, not accepting food specially prepared, not accepting an invitation to a meal; they do not accept from the mouth of a pot, nor from the mouth of a pan, nor across a threshold, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a woman giving suck, nor from a woman in intercourse with a man, nor from collections, nor where a dog is standing by, nor where flies are swarming; they do not eat fish or meat, they do not drink liquor, wine, or fermented brew. |
Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā …pe… sattāgārikā vā honti sattālopikā. |
They are ones who take food at one house, one mouthful; or at two houses, two mouthfuls... or at seven houses, seven mouthfuls. |
Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti …pe… sattahipi dattīhi yāpenti. |
They subsist on one alms portion, they subsist on two alms portions... they subsist on seven alms portions. |
Ekāhikampi āhāraṁ āhārenti, dvīhikampi āhāraṁ āhārenti …pe… sattāhikampi āhāraṁ āhārenti. |
They take food once a day, once every two days... once every seven days. |
Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti. |
Thus they dwell devoted to the practice of eating food at intervals, even up to half a month." |
“Kiṁ pana te, aggivessana, tāvatakeneva yāpentī”ti? |
But do they, Aggivessana, subsist on just that much? |
“No hidaṁ, bho gotama. |
"Not so, venerable Gotama. |
Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. |
Sometimes, venerable Gotama, they eat excellent hard foods, eat excellent soft foods, taste excellent delectables, drink excellent drinks. |
Te imaṁ kāyaṁ balaṁ gāhenti nāma, brūhenti nāma, medenti nāmā”ti. |
They thereby make this body strong, plump it up, and fatten it." |
“Yaṁ kho te, aggivessana, purimaṁ pahāya pacchā upacinanti, evaṁ imassa kāyassa ācayāpacayo hoti. |
"What they previously abandon, Aggivessana, they later accumulate; thus there is an increase and decrease of this body. |
Kinti pana te, aggivessana, cittabhāvanā sutā”ti? |
But how, Aggivessana, have you heard mind-development to be?" |
Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi. |
When asked by the Blessed One about mind-development, Saccaka of the Nigaṇṭha clan did not succeed in answering. |
Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: |
Then the Blessed One said this to Saccaka of the Nigaṇṭha clan: |
“yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. |
"Aggivessana, even that earlier body-development you spoke of is not, in the discipline of the noble ones, a legitimate body-development. |
Kāyabhāvanampi kho tvaṁ, aggivessana, na aññāsi, kuto pana tvaṁ cittabhāvanaṁ jānissasi? |
Since you, Aggivessana, do not even understand body-development, how then will you understand mind-development? |
Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. |
Nevertheless, Aggivessana, (I will explain) how one has an undeveloped body and an undeveloped mind, and how one has a developed body and a developed mind. |
Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
Listen to that, pay close attention, I will speak." |
“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. |
"Yes, sir," Saccaka of the Nigaṇṭha clan replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? |
"And how, Aggivessana, does one have an undeveloped body and an undeveloped mind? |
Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. |
Here, Aggivessana, a pleasant feeling arises in an uninstructed ordinary person. |
So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. |
Touched by that pleasant feeling, he is attached to pleasure and becomes attached to pleasure. |
Tassa sā sukhā vedanā nirujjhati. |
That pleasant feeling of his ceases. |
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. |
With the cessation of the pleasant feeling, a painful feeling arises. |
So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. |
Touched by that painful feeling, he sorrows, grieves, laments, beats his breast, weeps, and falls into delusion. |
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa. |
For him, Aggivessana, an arisen pleasant feeling obsesses his mind because his body is undeveloped, and an arisen painful feeling obsesses his mind because his mind is undeveloped. |
Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṁ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca. |
For anyone, Aggivessana, for whom in both respects an arisen pleasant feeling obsesses his mind because his body is undeveloped, and an arisen painful feeling obsesses his mind because his mind is undeveloped, thus, Aggivessana, one has an undeveloped body and an undeveloped mind. |
Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? |
And how, Aggivessana, does one have a developed body and a developed mind? |
Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. |
Here, Aggivessana, a pleasant feeling arises in an instructed noble-one's-disciple. |
So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. |
Touched by that pleasant feeling, he is not attached to pleasure and does not become attached to pleasure. |
Tassa sā sukhā vedanā nirujjhati. |
That pleasant feeling of his ceases. |
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. |
With the cessation of the pleasant feeling, a painful feeling arises. |
So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. |
Touched by that painful feeling, he does not sorrow, grieve, or lament, does not beat his breast or weep, and does not fall into delusion. |
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. |
For him, Aggivessana, an arisen pleasant feeling does not obsess his mind because his body is developed, and an arisen painful feeling does not obsess his mind because his mind is developed. |
Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. |
For anyone, Aggivessana, for whom in both respects an arisen pleasant feeling does not obsess his mind because his body is developed, and an arisen painful feeling does not obsess his mind because his mind is developed. |
Evaṁ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti. |
Thus, Aggivessana, one has a developed body and a developed mind." |
“Evaṁ pasanno ahaṁ bhoto gotamassa. |
"Thus I am pleased with the venerable Gotama. |
Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti. |
For the venerable Gotama has a developed body and a developed mind." |
“Addhā kho te ayaṁ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṁ byākarissāmi. |
"Assuredly, Aggivessana, this statement of yours is aggressive and challenging, yet I will answer you. |
Yato kho ahaṁ, aggivessana, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, taṁ vata me uppannā vā sukhā vedanā cittaṁ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṁ pariyādāya ṭhassatīti netaṁ ṭhānaṁ vijjatī”ti. |
From when, Aggivessana, I shaved off my hair and beard, put on the ochre robes, and went forth from the home life into homelessness, that an arisen pleasant feeling should obsess my mind, or an arisen painful feeling should obsess my mind—this situation does not exist." |
“Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṁ pariyādāya tiṭṭheyya; |
"Surely no such pleasant feeling arises for the venerable Gotama, such that an arisen pleasant feeling would obsess his mind; |
na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṁ pariyādāya tiṭṭheyyā”ti. |
surely no such painful feeling arises for the venerable Gotama, such that an arisen painful feeling would obsess his mind." |
“Kiñhi no siyā, aggivessana? |
"Why should it not be so, Aggivessana? |
Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
Here, Aggivessana, before my awakening, when I was still an unawakened Bodhisatta, it occurred to me: |
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. |
'Household life is crowded, a path of dust; going forth is the open air. |
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
It is not easy while dwelling in a house to lead the holy life, utterly complete, utterly pure, like a polished shell. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Suppose I were to shave off my hair and beard, put on the ochre robes, and go forth from the home life into homelessness.' |
So kho ahaṁ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. |
Then I, Aggivessana, at a later time, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, shaved off my hair and beard, put on the ochre robes, and went forth from the home life into homelessness. |
So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; |
Having thus gone forth, seeking what is skilled, searching for the unsurpassed, supreme path to peace, I approached Āḷāra Kālāma. |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
Having approached, I said to Āḷāra Kālāma: |
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. |
'Friend Kālāma, I wish to lead the holy life in this Dhamma and Discipline.' |
Evaṁ vutte, aggivessana, āḷāro kālāmo maṁ etadavoca: |
When this was said, Aggivessana, Āḷāra Kālāma said to me: |
‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
'Let the venerable one dwell. This Dhamma is such that an intelligent person can, in no long time, realize for himself with direct knowledge his own teacher's doctrine and dwell having attained it.' |
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. |
I, Aggivessana, in no long time, quickly learned that Dhamma. |
So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. |
I, Aggivessana, just by mere lip-recital and rote-learning, proclaimed the knowledge-claim and the elder's-claim, and I, as well as others, acknowledged, 'I know, I see.' |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. |
'Āḷāra Kālāma does not declare of this Dhamma that he realized it for himself with direct knowledge and dwells having attained it merely out of faith alone. Surely Āḷāra Kālāma dwells knowing and seeing this Dhamma.' |
Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; |
Then I, Aggivessana, approached Āḷāra Kālāma. |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
Having approached, I said to Āḷāra Kālāma: |
‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? |
'To what extent, friend Kālāma, do you declare that you have realized this Dhamma for yourself with direct knowledge and dwell having attained it?' |
Evaṁ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. |
When this was said, Aggivessana, Āḷāra Kālāma declared the base of nothingness. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; |
'Not only Āḷāra Kālāma has faith, I too have faith. |
na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; |
Not only Āḷāra Kālāma has energy, I too have energy. |
na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; |
Not only Āḷāra Kālāma has mindfulness, I too have mindfulness. |
na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; |
Not only Āḷāra Kālāma has concentration, I too have concentration. |
na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā; |
Not only Āḷāra Kālāma has wisdom, I too have wisdom. |
yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. |
Suppose I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he has realized for himself with direct knowledge and dwells having attained.' |
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. |
I, Aggivessana, in no long time, quickly realized that Dhamma for myself with direct knowledge and dwelt having attained it. |
Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; |
Then I, Aggivessana, approached Āḷāra Kālāma. |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
Having approached, I said to Āḷāra Kālāma: |
‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? |
'Is it to this extent, friend Kālāma, that you declare you have realized this Dhamma for yourself with direct knowledge and dwell having attained it?' |
‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. |
'It is to this extent, friend, that I declare I have realized this Dhamma for myself with direct knowledge and dwell having attained it.' |
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. |
'I too, friend, to this extent have realized this Dhamma for myself with direct knowledge and dwell having attained it.' |
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. |
'It is a gain for us, friend, it is a great gain for us, that we see such a venerable fellow in the holy life. |
Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; |
Thus, the Dhamma that I declare I have realized for myself with direct knowledge and dwell having attained, that Dhamma you have realized for yourself with direct knowledge and dwell having attained. |
yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. |
The Dhamma that you have realized for yourself with direct knowledge and dwell having attained, that Dhamma I declare I have realized for myself with direct knowledge and dwell having attained. |
Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; |
Thus, the Dhamma I know, that Dhamma you know. |
yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. |
The Dhamma you know, that Dhamma I know. |
Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. |
Thus, as I am, so are you; as you are, so am I. |
Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. |
Come now, friend, let us both together lead this group.' |
Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. |
Thus, Aggivessana, Āḷāra Kālāma, being my teacher, placed me, his pupil, on the same level as himself and honoured me with great honour. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. |
'This Dhamma does not lead to disenchantment, nor to dispassion, nor to cessation, nor to peace, nor to direct knowledge, nor to awakening, nor to Nibbāna, but only to rebirth in the base of nothingness.' |
So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. |
So I, Aggivessana, not being satisfied with that Dhamma, became disaffected with that Dhamma and departed. |
So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; |
Then I, Aggivessana, seeking what is skilled, searching for the unsurpassed, supreme path to peace, approached Uddaka Rāmaputta. |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
Having approached, I said to Uddaka Rāmaputta: |
‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. |
'Friend, I wish to lead the holy life in this Dhamma and Discipline.' |
Evaṁ vutte, aggivessana, udako rāmaputto maṁ etadavoca: |
When this was said, Aggivessana, Uddaka Rāmaputta said to me: |
‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
'Let the venerable one dwell. This Dhamma is such that an intelligent person can, in no long time, realize for himself with direct knowledge his own teacher's doctrine and dwell having attained it.' |
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. |
I, Aggivessana, in no long time, quickly learned that Dhamma. |
So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. |
I, Aggivessana, just by mere lip-recital and rote-learning, proclaimed the knowledge-claim and the elder's-claim, and I, as well as others, acknowledged, 'I know, I see.' |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. |
'Rāma did not declare of this Dhamma that he realized it for himself with direct knowledge and dwelt having attained it merely out of faith alone. |
Addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. |
Surely Rāma dwelt knowing and seeing this Dhamma.' |
Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; |
Then I, Aggivessana, approached Uddaka Rāmaputta. |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
Having approached, I said to Uddaka Rāmaputta: |
‘kittāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? |
'To what extent, friend, did Rāma declare that he realized this Dhamma for himself with direct knowledge and dwelt having attained it?' |
Evaṁ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. |
When this was said, Aggivessana, Uddaka Rāmaputta declared the base of neither-perception-nor-non-perception. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; |
'Not only Rāma had faith, I too have faith. |
na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; |
Not only Rāma had energy, I too have energy. |
na kho rāmasseva ahosi sati, mayhampatthi sati; |
Not only Rāma had mindfulness, I too have mindfulness. |
na kho rāmasseva ahosi samādhi, mayhampatthi samādhi; |
Not only Rāma had concentration, I too have concentration. |
na kho rāmasseva ahosi paññā, mayhampatthi paññā; |
Not only Rāma had wisdom, I too have wisdom. |
yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. |
Suppose I were to strive for the realization of that Dhamma which Rāma declared he realized for himself with direct knowledge and dwelt having attained.' |
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. |
I, Aggivessana, in no long time, quickly realized that Dhamma for myself with direct knowledge and dwelt having attained it. |
Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; |
Then I, Aggivessana, approached Uddaka Rāmaputta. |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
Having approached, I said to Uddaka Rāmaputta: |
‘ettāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? |
'Is it to this extent, friend, that Rāma declared he realized this Dhamma for myself with direct knowledge and dwelt having attained it?' |
‘Ettāvatā kho āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti. |
'It is to this extent, friend, that Rāma declared he realized this Dhamma for himself with direct knowledge and dwelt having attained it.' |
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. |
'I too, friend, to this extent have realized this Dhamma for myself with direct knowledge and dwell having attained it.' |
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. |
'It is a gain for us, friend, it is a great gain for us, that we see such a venerable fellow in the holy life. |
Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; |
Thus, the Dhamma that Rāma declared he realized for himself with direct knowledge and dwelt having attained, that Dhamma you have realized for yourself with direct knowledge and dwell having attained. |
yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. |
The Dhamma that you have realized for yourself with direct knowledge and dwell having attained, that Dhamma Rāma declared he realized for himself with direct knowledge and dwelt having attained. |
Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; |
Thus, the Dhamma that Rāma directly knew, that Dhamma you know. |
yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. |
The Dhamma you know, that Dhamma Rāma directly knew. |
Iti yādiso rāmo ahosi tādiso tuvaṁ; |
Thus, as Rāma was, so are you. |
yādiso tuvaṁ tādiso rāmo ahosi. |
As you are, so was Rāma. |
Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. |
Come now, friend, you lead this group.' |
Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. |
Thus, Aggivessana, Uddaka Rāmaputta, being my fellow in the holy life, placed me in the position of a teacher and honoured me with great honour. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. |
'This Dhamma does not lead to disenchantment, nor to dispassion, nor to cessation, nor to peace, nor to direct knowledge, nor to awakening, nor to Nibbāna, but only to rebirth in the base of neither-perception-nor-non-perception.' |
So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. |
So I, Aggivessana, not being satisfied with that Dhamma, became disaffected with that Dhamma and departed. |
So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. |
Then I, Aggivessana, seeking what is skilled, searching for the unsurpassed, supreme path to peace, wandering by stages in the Magadhan country, arrived at Uruvelā, the army township. |
Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. |
There I saw a delightful stretch of land, a pleasant grove, a flowing river with clear water and charming banks, and a nearby village for alms. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. |
'Delightful indeed is this stretch of land, pleasant is the grove, the river flows with clear water and charming banks, and there is a nearby village for alms. |
Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. |
This is indeed suitable for a clansman intent on striving, for striving.' |
So kho ahaṁ, aggivessana, tattheva nisīdiṁ ‘alamidaṁ padhānāyā’ti. |
So I, Aggivessana, sat down right there, thinking, 'This is suitable for striving.' |
Apissumaṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. |
Then, Aggivessana, three similes occurred to me, extraordinary, never heard before. |
Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. |
Suppose, Aggivessana, there were a wet, sappy piece of wood, placed in water. |
Atha puriso āgaccheyya uttarāraṇiṁ ādāya: |
Then a man would come with an upper fire-stick, thinking: |
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. |
'I will produce fire, I will make heat appear.' |
Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, udake nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? |
What do you think, Aggivessana? Could that man, by rubbing that wet, sappy piece of wood, placed in water, with an upper fire-stick, produce fire, make heat appear?" |
“No hidaṁ, bho gotama”. |
No, venerable Gotama. |
“Taṁ kissa hetu”? |
"For what reason?" |
“Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ. |
"Because, venerable Gotama, that wood is wet and sappy, and it is placed in water. |
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
That man would only reap weariness and vexation." |
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
"In the same way, Aggivessana, whatever ascetics or brahmins dwell unwithdrawn from sensual pleasures in body and mind, and their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures has not been well abandoned internally, not well calmed—even if those venerable ascetics and brahmins feel painful, sharp, harsh, severe feelings due to their striving, they are incapable of knowledge, vision, and unsurpassed full awakening. |
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
And even if those venerable ascetics and brahmins do not feel painful, sharp, harsh, severe feelings due to their striving, they are still incapable of knowledge, vision, and unsurpassed full awakening. |
Ayaṁ kho maṁ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This, Aggivessana, was the first simile that occurred to me, extraordinary, never heard before. |
Aparāpi kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
Then, Aggivessana, a second simile occurred to me, extraordinary, never heard before. |
Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ. |
Suppose, Aggivessana, there were a wet, sappy piece of wood, placed on dry land far from water. |
Atha puriso āgaccheyya uttarāraṇiṁ ādāya: |
Then a man would come with an upper fire-stick, thinking: |
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. |
'I will produce fire, I will make heat appear.' |
Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti? |
What do you think, Aggivessana? Could that man, by rubbing that wet, sappy piece of wood, placed on dry land far from water, with an upper fire-stick, produce fire, make heat appear?" |
“No hidaṁ, bho gotama”. |
No, venerable Gotama. |
“Taṁ kissa hetu”? |
"For what reason?" |
“Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ. |
"Because, venerable Gotama, that wood is wet and sappy, even though it is placed on dry land far from water. |
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
That man would only reap weariness and vexation." |
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
"In the same way, Aggivessana, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, yet their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures has not been well abandoned internally, not well calmed—even if those venerable ascetics and brahmins feel painful, sharp, harsh, severe feelings due to their striving, they are incapable of knowledge, vision, and unsurpassed full awakening. |
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
And even if those venerable ascetics and brahmins do not feel painful, sharp, harsh, severe feelings due to their striving, they are still incapable of knowledge, vision, and unsurpassed full awakening. |
Ayaṁ kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā |
This, Aggivessana, was the second simile that occurred to me, extraordinary, never heard before. |
Aparāpi kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
Then, Aggivessana, a third simile occurred to me, extraordinary, never heard before. |
Seyyathāpi, aggivessana, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ. |
Suppose, Aggivessana, there were a dry, sapless piece of wood, placed on dry land far from water. |
Atha puriso āgaccheyya uttarāraṇiṁ ādāya: |
Then a man would come with an upper fire-stick, thinking: |
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. |
'I will produce fire, I will make heat appear.' |
Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? |
What do you think, Aggivessana? Could that man, by rubbing that dry, sapless piece of wood, placed on dry land far from water, with an upper fire-stick, produce fire, make heat appear?" |
“Evaṁ, bho gotama”. |
Yes, venerable Gotama. |
“Taṁ kissa hetu”? |
"For what reason?" |
“Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti. |
"Because, venerable Gotama, that wood is dry and sapless, and it is placed on dry land far from water." |
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
"In the same way, Aggivessana, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, and their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures has been well abandoned internally, well calmed—even if those venerable ascetics and brahmins feel painful, sharp, harsh, severe feelings due to their striving, they are capable of knowledge, vision, and unsurpassed full awakening. |
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
And even if those venerable ascetics and brahmins do not feel painful, sharp, harsh, severe feelings due to their striving, they are still capable of knowledge, vision, and unsurpassed full awakening. |
Ayaṁ kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This, Aggivessana, was the third simile that occurred to me, extraordinary, never heard before. |
Imā kho maṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. |
These, Aggivessana, were the three similes that occurred to me, extraordinary, never heard before. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘yannūnāhaṁ dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. |
'Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I were to beat down, constrain, and crush my mind with my mind.' |
So kho ahaṁ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. |
So, Aggivessana, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained, and crushed my mind with my mind. |
Tassa mayhaṁ, aggivessana, dantebhi dantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. |
While I, Aggivessana, with my teeth clenched and my tongue pressed against the roof of my mouth, was beating down, constraining, and crushing my mind with my mind, sweat poured from my armpits. |
Seyyathāpi, aggivessana, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; |
Just as if, Aggivessana, a strong man were to seize a weaker man by the head or shoulders and beat him down, constrain, and crush him; |
evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. |
in the same way, Aggivessana, while I, with my teeth clenched and my tongue pressed against the roof of my mouth, was beating down, constraining, and crushing my mind with my mind, sweat poured from my armpits. |
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. |
But, Aggivessana, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was agitated and uncalmed because of that painful striving, being overcome by the striving. |
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such painful feeling that arose in me, Aggivessana, did not obsess my mind. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
'Suppose I were to practice the non-breathing jhāna.' |
So kho ahaṁ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṁ. |
So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth and nose. |
Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. |
While I, Aggivessana, had stopped the in-breaths and out-breaths through my mouth and nose, there was an exceedingly loud sound of winds escaping from my earholes. |
Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; |
Just as there is an exceedingly loud sound from a blacksmith's bellows when blown; |
evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. |
in the same way, Aggivessana, while I had stopped the in-breaths and out-breaths through my mouth and nose, there was an exceedingly loud sound of winds escaping from my earholes. |
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. |
But, Aggivessana, my energy was aroused and unremitting, my mindfulness was established and undisturbed. |
Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. |
Yet my body was agitated and uncalmed because of that painful striving, being overcome by the striving. |
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such painful feeling that arose in me, Aggivessana, did not obsess my mind. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
'Suppose I were to practice the non-breathing jhāna.' |
So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. |
While I, Aggivessana, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds struck my head. |
Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya; |
Just as if, Aggivessana, a strong man were to strike one's head with a sharp drill-bit; |
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. |
in the same way, Aggivessana, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds struck my head. |
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. |
But, Aggivessana, my energy was aroused and unremitting, my mindfulness was established and undisturbed. |
Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. |
Yet my body was agitated and uncalmed because of that painful striving, being overcome by the striving. |
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such painful feeling that arose in me, Aggivessana, did not obsess my mind. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
'Suppose I were to practice the non-breathing jhāna.' |
So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. |
While I, Aggivessana, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. |
Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; |
Just as if, Aggivessana, a strong man were to crush one's head with a tight leather strap; |
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. |
in the same way, Aggivessana, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. |
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. |
But, Aggivessana, my energy was aroused and unremitting, my mindfulness was established and undisturbed. |
Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. |
Yet my body was agitated and uncalmed because of that painful striving, being overcome by the striving. |
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such painful feeling that arose in me, Aggivessana, did not obsess my mind. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
'Suppose I were to practice the non-breathing jhāna.' |
So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. |
While I, Aggivessana, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly. |
Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; |
Just as if, Aggivessana, a skilled butcher or his apprentice were to carve up an ox's belly with a sharp butcher's knife; |
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. |
in the same way, Aggivessana, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly. |
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. |
But, Aggivessana, my energy was aroused and unremitting, my mindfulness was established and undisturbed. |
Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. |
Yet my body was agitated and uncalmed because of that painful striving, being overcome by the striving. |
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such painful feeling that arose in me, Aggivessana, did not obsess my mind. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
'Suppose I were to practice the non-breathing jhāna.' |
So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. |
While I, Aggivessana, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body. |
Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; |
Just as if, Aggivessana, two strong men, having seized a weaker man by both arms, were to roast and scorch him over a pit of hot coals; |
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. |
in the same way, Aggivessana, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body. |
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. |
But, Aggivessana, my energy was aroused and unremitting, my mindfulness was established and undisturbed. |
Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. |
Yet my body was agitated and uncalmed because of that painful striving, being overcome by the striving. |
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such painful feeling that arose in me, Aggivessana, did not obsess my mind. |
Apissu maṁ, aggivessana, devatā disvā evamāhaṁsu: |
Then, Aggivessana, some deities, seeing me, said: |
‘kālaṅkato samaṇo gotamo’ti. |
'The ascetic Gotama is dead.' |
Ekaccā devatā evamāhaṁsu: |
Some deities said: |
‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. |
'The ascetic Gotama is not dead, but he is dying.' |
Ekaccā devatā evamāhaṁsu: |
Some deities said: |
‘na kālaṅkato samaṇo gotamo, napi kālaṁ karoti, arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti. |
'The ascetic Gotama is not dead, nor is he dying; the ascetic Gotama is an Arahant. Such is the abiding of an Arahant.' |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. |
'Suppose I were to practice complete abstention from food.' |
Atha kho maṁ, aggivessana, devatā upasaṅkamitvā etadavocuṁ: |
Then, Aggivessana, deities approached me and said: |
‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. |
'Do not, good sir, practice complete abstention from food. |
Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. |
If you, good sir, practice complete abstention from food, we will infuse heavenly nourishment into you through the pores of your skin, and by that you will subsist.' |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. |
'If I were to claim to be completely fasting, and these deities were to infuse heavenly nourishment into me through the pores of my skin, and I were to subsist by that, that would be a falsehood on my part.' |
So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi. |
So I, Aggivessana, dismissed those deities, saying, 'Enough!' |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti. |
'Suppose I were to take food in small amounts, little by little, be it bean soup, or lentil soup, or vetch soup, or pea soup.' |
So kho ahaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhāresiṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ. |
So I, Aggivessana, took food in small amounts, little by little, be it bean soup, or lentil soup, or vetch soup, or pea soup. |
Tassa mayhaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhārayato, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti. |
As I, Aggivessana, took food in small amounts, little by little, be it bean soup, or lentil soup, or vetch soup, or pea soup, my body reached a state of extreme emaciation. |
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; |
Just like the joints of an Āsītika plant or a Kāḷa plant; |
evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. |
even so did my limbs and joints become because of that very little food. |
Seyyathāpi nāma oṭṭhapadaṁ; |
Just like a camel's foot; |
evamevassu me ānisadaṁ hoti tāyevappāhāratāya. |
even so did my buttocks become because of that very little food. |
Seyyathāpi nāma vaṭṭanāvaḷī; |
Just like a string of beads; |
evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. |
even so did my backbone stand out, bent and uneven, because of that very little food. |
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; |
Just as the rafters of an old, dilapidated hall stick out and are crooked; |
evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. |
even so did my ribs stick out and were crooked because of that very little food. |
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; |
Just as in a deep well the reflection of the stars in the water is seen deep down and sunken; |
evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. |
even so in my eye sockets the pupils of my eyes were seen deep down and sunken because of that very little food. |
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; |
Just as a bitter gourd, cut raw, shrivels and withers in the wind and sun; |
evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. |
even so did the skin of my head shrivel and wither because of that very little food. |
So kho ahaṁ, aggivessana, udaracchaviṁ parimasissāmīti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, piṭṭhikaṇṭakaṁ parimasissāmīti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. |
I, Aggivessana, intending to touch the skin of my belly, would instead take hold of my backbone; intending to touch my backbone, I would instead take hold of the skin of my belly. To such an extent, Aggivessana, had the skin of my belly come to be stuck to my backbone because of that very little food. |
So kho ahaṁ, aggivessana, vaccaṁ vā muttaṁ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. |
I, Aggivessana, intending to defecate or urinate, would fall over on my face right there because of that very little food. |
So kho ahaṁ, aggivessana, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. |
I, Aggivessana, trying to comfort this very body, would rub my limbs with my hand. |
Tassa mayhaṁ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. |
As I, Aggivessana, rubbed my limbs with my hand, hairs with rotten roots fell from my body because of that very little food. |
Apissu maṁ, aggivessana, manussā disvā evamāhaṁsu: |
Then, Aggivessana, people seeing me said: |
‘kāḷo samaṇo gotamo’ti. |
'The ascetic Gotama is black.' |
Ekacce manussā evamāhaṁsu: |
Some people said: |
‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. |
'The ascetic Gotama is not black, the ascetic Gotama is dark brown.' |
Ekacce manussā evamāhaṁsu: |
Some people said: |
‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. |
'The ascetic Gotama is not black, nor dark brown; the ascetic Gotama has a golden-brown complexion.' |
Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya. |
To such an extent, Aggivessana, had my clear, bright complexion been impaired because of that very little food. |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo. |
'Whatever ascetics or brahmins in the past have experienced painful, sharp, harsh, severe feelings due to their striving, this is the utmost, there is nothing beyond this. |
Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo. |
Whatever ascetics or brahmins in the future will experience painful, sharp, harsh, severe feelings due to their striving, this is the utmost, there is nothing beyond this. |
Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo. |
Whatever ascetics or brahmins at present experience painful, sharp, harsh, severe feelings due to their striving, this is the utmost, there is nothing beyond this. |
Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ. |
But by this painful, difficult practice I do not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. |
Siyā nu kho añño maggo bodhāyā’ti? |
Could there be another path to awakening?' |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā. |
'I recall that while my father, the Sakyan, was engaged in work, I, sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unskillful qualities, entered upon and abided in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Siyā nu kho eso maggo bodhāyā’ti? |
Could this be the path to awakening?' |
Tassa mayhaṁ, aggivessana, satānusāri viññāṇaṁ ahosi: |
Then, Aggivessana, following on that memory, my consciousness realized: |
‘eseva maggo bodhāyā’ti. |
'This indeed is the path to awakening.' |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? |
'Why am I afraid of that happiness which is apart from sensual pleasures, apart from unskillful qualities?' |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘na kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. |
'I am not afraid of that happiness which is apart from sensual pleasures, apart from unskillful qualities.' |
Tassa mayhaṁ, aggivessana, etadahosi: |
It occurred to me, Aggivessana: |
‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena, yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. |
'It is not easy to attain that happiness with a body so extremely emaciated. Suppose I were to take coarse food: boiled rice and gruel.' |
So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. |
So I, Aggivessana, took coarse food: boiled rice and gruel. |
Tena kho pana maṁ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti: |
Now at that time, Aggivessana, five bhikkhus were attending me, thinking: |
‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati, taṁ no ārocessatī’ti. |
'Whatever Dhamma the ascetic Gotama will attain, that he will announce to us.' |
Yato kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañca bhikkhū nibbijja pakkamiṁsu: |
But when I, Aggivessana, took coarse food, boiled rice and gruel, then those five bhikkhus, becoming disaffected, left me, thinking: |
‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti. |
'The ascetic Gotama has become indulgent, has deviated from striving, has reverted to abundance.' |
So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāretvā, balaṁ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. |
Then I, Aggivessana, having taken coarse food and regained strength, quite secluded from sensual pleasures, secluded from unskillful qualities, entered upon and abided in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such pleasant feeling that arose in me, Aggivessana, did not obsess my mind. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. |
With the stilling of thought and examination, by gaining internal confidence and unification of mind, I entered upon and abided in the second jhāna, which is without thought and without examination, with rapture and happiness born of concentration. |
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such pleasant feeling that arose in me, Aggivessana, did not obsess my mind. |
Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno. |
And with the fading away of rapture, I dwelt equanimous, mindful and clearly comprehending. |
Sukhañca kāyena paṭisaṁvedesiṁ yaṁ taṁ ariyā ācikkhanti: |
And I experienced with the body that happiness of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. |
'Equanimous and mindful, one dwells happily,' and I entered upon and abided in the third jhāna. |
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such pleasant feeling that arose in me, Aggivessana, did not obsess my mind. |
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. |
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such pleasant feeling that arose in me, Aggivessana, did not obsess my mind. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. |
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of recollecting past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. |
I recollected my manifold past lives, that is, one birth... (etc.)... thus I recollected my manifold past lives with their aspects and details. |
Ayaṁ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; |
This, Aggivessana, was the first true knowledge attained by me in the first watch of the night. |
avijjā vihatā, vijjā uppannā; |
Ignorance was banished, true knowledge arose; |
tamo vihato, āloko uppanno; |
darkness was banished, light arose; |
yathā taṁ appamattassa ātāpino pahitattassa viharato. |
as happens in one who dwells diligent, ardent, and resolute. |
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such pleasant feeling that arose in me, Aggivessana, did not obsess my mind. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. |
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… |
With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare in accordance with their kamma... (etc.)... |
ayaṁ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; |
This, Aggivessana, was the second true knowledge attained by me in the middle watch of the night. |
avijjā vihatā, vijjā uppannā; |
Ignorance was banished, true knowledge arose; |
tamo vihato, āloko uppanno; |
darkness was banished, light arose; |
yathā taṁ appamattassa ātāpino pahitattassa viharato. |
as happens in one who dwells diligent, ardent, and resolute. |
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such pleasant feeling that arose in me, Aggivessana, did not obsess my mind. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. |
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. |
I directly knew as it actually is: 'This is suffering'; I directly knew as it actually is: 'This is the origin of suffering'; I directly knew as it actually is: 'This is the cessation of suffering'; I directly knew as it actually is: 'This is the path leading to the cessation of suffering.' |
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. |
I directly knew as it actually is: 'These are the taints'; I directly knew as it actually is: 'This is the origin of the taints'; I directly knew as it actually is: 'This is the cessation of the taints'; I directly knew as it actually is: 'This is the path leading to the cessation of the taints.' |
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. |
When I knew and saw thus, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of becoming, and my mind was liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. |
When it was liberated, the knowledge arose: 'It is liberated.' |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. |
I directly knew: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.' |
Ayaṁ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; |
This, Aggivessana, was the third true knowledge attained by me in the last watch of the night. |
avijjā vihatā, vijjā uppannā; |
Ignorance was banished, true knowledge arose; |
tamo vihato, āloko uppanno; |
darkness was banished, light arose; |
yathā taṁ appamattassa ātāpino pahitattassa viharato. |
as happens in one who dwells diligent, ardent, and resolute. |
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. |
Even such pleasant feeling that arose in me, Aggivessana, did not obsess my mind. |
Abhijānāmi kho panāhaṁ, aggivessana, anekasatāya parisāya dhammaṁ desetā. |
I recall, Aggivessana, teaching the Dhamma to an assembly of many hundreds. |
Apissu maṁ ekameko evaṁ maññati: |
And yet each one of them thinks: |
‘mamevārabbha samaṇo gotamo dhammaṁ desetī’ti. |
'It is for my sake that the ascetic Gotama teaches the Dhamma.' |
Na kho panetaṁ, aggivessana, evaṁ daṭṭhabbaṁ; |
But it should not be seen like that, Aggivessana. |
yāvadeva viññāpanatthāya tathāgato paresaṁ dhammaṁ deseti. |
The Tathāgata teaches the Dhamma to others simply for the sake of conveying understanding. |
So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti. |
And I, Aggivessana, at the conclusion of that very talk, establish my mind internally on that same earlier object of concentration, quiet it, unify it, and concentrate it, whereby I constantly abide." |
“Okappaniyametaṁ bhoto gotamassa yathā taṁ arahato sammāsambuddhassa. |
"This is credible for the venerable Gotama, as for one who is an Arahant, a Fully Awakened One. |
Abhijānāti kho pana bhavaṁ gotamo divā supitā”ti? |
But does the venerable Gotama recall sleeping during the day?" |
“Abhijānāmahaṁ, aggivessana, gimhānaṁ pacchime māse pacchābhattaṁ piṇḍapātapaṭikkanto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sato sampajāno niddaṁ okkamitā”ti. |
I recall, Aggivessana, in the last month of the hot season, after returning from the almsround, after the meal, having folded my outer robe in four, lying down on my right side, mindful and clearly comprehending, falling asleep. |
“Etaṁ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṁ vadantī”ti? |
Some ascetics and brahmins, venerable Gotama, call this abiding in delusion. |
“Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. |
"Not by that much, Aggivessana, is one deluded or undeluded. |
Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
But, Aggivessana, as to how one is deluded and undeluded, listen to that, pay close attention, I will speak." |
“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. |
"Yes, sir," Saccaka of the Nigaṇṭha clan replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā appahīnā, tamahaṁ ‘sammūḷho’ti vadāmi. |
"Anyone, Aggivessana, whose taints that are defiling, productive of renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, are unabandoned, him I call 'deluded.' |
Āsavānañhi, aggivessana, appahānā sammūḷho hoti. |
For it is by not abandoning the taints, Aggivessana, that one is deluded. |
Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā, tamahaṁ ‘asammūḷho’ti vadāmi. |
Anyone, Aggivessana, whose taints that are defiling, productive of renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, are abandoned, him I call 'undeluded.' |
Āsavānañhi, aggivessana, pahānā asammūḷho hoti. |
For it is by abandoning the taints, Aggivessana, that one is undeluded. |
Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
In the Tathāgata, Aggivessana, the taints that are defiling, productive of renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. |
Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā; |
Just as, Aggivessana, a palm tree with its top cut off is incapable of further growth; |
evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā”ti. |
in the same way, Aggivessana, in the Tathāgata the taints that are defiling, productive of renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising." |
Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca: |
When this was said, Saccaka of the Nigaṇṭha clan said to the Blessed One: |
“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
"Wonderful, venerable Gotama! Marvelous, venerable Gotama! |
Yāvañcidaṁ bhoto gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa. |
How, when the venerable Gotama is thus aggressively addressed, repeatedly assailed with challenging speech, his complexion brightens and his facial expression becomes clear, as befits an Arahant, a Fully Awakened One. |
Abhijānāmahaṁ, bho gotama, pūraṇaṁ kassapaṁ vādena vādaṁ samārabhitā. |
I recall, venerable Gotama, engaging Pūraṇa Kassapa in debate. |
Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. |
He, when engaged in debate by me, prevaricated, led the discussion astray, and displayed anger, aversion, and displeasure. |
Bhoto pana gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa. |
But the venerable Gotama, when thus aggressively addressed, repeatedly assailed with challenging speech, his complexion brightens and his facial expression becomes clear, as befits an Arahant, a Fully Awakened One. |
Abhijānāmahaṁ, bho gotama, makkhaliṁ gosālaṁ …pe… ajitaṁ kesakambalaṁ … pakudhaṁ kaccāyanaṁ … sañjayaṁ belaṭṭhaputtaṁ … nigaṇṭhaṁ nāṭaputtaṁ vādena vādaṁ samārabhitā. |
I recall, venerable Gotama, engaging Makkhali Gosāla... (etc.)... Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... Nigaṇṭha Nāṭaputta in debate. |
Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. |
He too, when engaged in debate by me, prevaricated, led the discussion astray, and displayed anger, aversion, and displeasure. |
Bhoto pana gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa. |
But the venerable Gotama, when thus aggressively addressed, repeatedly assailed with challenging speech, his complexion brightens and his facial expression becomes clear, as befits an Arahant, a Fully Awakened One. |
Handa ca dāni mayaṁ, bho gotama, gacchāma. |
Well now, venerable Gotama, we shall go. |
Bahukiccā mayaṁ, bahukaraṇīyā”ti. |
We have much to do, many duties." |
“Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti. |
Now is the time for whatever you think fit, Aggivessana. |
Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. |
Then Saccaka of the Nigaṇṭha clan, having delighted and rejoiced in the Blessed One's words, rose from his seat and departed. |
Mahāsaccakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Greater Discourse to Saccaka, the Sixth, is finished. |
mn37 |
mn37 |
Majjhima Nikāya 37 |
Majjhima Nikāya 37 |
Cūḷataṇhāsaṅkhayasutta |
The Shorter Discourse on the Destruction of Craving |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the palace of Migāra's mother. |
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; |
Then Sakka, lord of the devas, approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
Having approached, he paid homage to the Blessed One and stood to one side. |
Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca: |
Standing to one side, Sakka, lord of the devas, said this to the Blessed One: |
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti? |
In what way, venerable sir, is a bhikkhu, in brief, liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans? |
“Idha, devānaminda, bhikkhuno sutaṁ hoti: |
"Here, lord of the devas, a bhikkhu has heard: |
‘sabbe dhammā nālaṁ abhinivesāyā’ti. |
'All dhammas are not fit for attachment.' |
Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti: |
When, lord of the devas, a bhikkhu has heard this: |
‘sabbe dhammā nālaṁ abhinivesāyā’ti. |
'All dhammas are not fit for attachment.' |
So sabbaṁ dhammaṁ abhijānāti; |
He directly knows every dhamma. |
sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti; |
Having directly known every dhamma, he fully understands every dhamma. |
sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti—sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. |
Having fully understood every dhamma, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he dwells contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment. |
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati. |
Dwelling thus contemplating impermanence, contemplating fading away, contemplating cessation, contemplating relinquishment in those feelings, he does not cling to anything in the world. |
Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati: |
Not clinging, he is not agitated; unagitated, he personally attains Nibbāna. |
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.' |
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. |
In this way, lord of the devas, a bhikkhu, in brief, is liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans." |
Atha kho sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. |
Then Sakka, lord of the devas, having delighted and rejoiced in the Blessed One's words, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and vanished right there. |
Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. |
Now at that time, the Venerable Mahāmoggallāna was sitting not far from the Blessed One. |
Atha kho āyasmato mahāmoggallānassa etadahosi: |
Then it occurred to the Venerable Mahāmoggallāna: |
“kiṁ nu kho so yakkho bhagavato bhāsitaṁ abhisamecca anumodi udāhu no; |
"Did that yakkha, having understood the Blessed One's statement, rejoice in it or not? |
yannūnāhaṁ taṁ yakkhaṁ jāneyyaṁ—yadi vā so yakkho bhagavato bhāsitaṁ abhisamecca anumodi yadi vā no”ti? |
Suppose I were to find out about that yakkha—whether that yakkha, having understood the Blessed One's statement, rejoiced in it or not." |
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then the Venerable Mahāmoggallāna—just as a strong man might extend his flexed arm or flex his extended arm; |
evameva—pubbārāme migāramātupāsāde antarahito devesu tāvatiṁsesu pāturahosi. |
in the same way—vanished from the Eastern Park, the palace of Migāra's mother, and appeared among the devas of the Tāvatiṃsa realm. |
Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti. |
Now at that time, Sakka, lord of the devas, was amusing himself in the Ekupuṇḍarīka park, attended and provided with five hundred celestial musical instruments. |
Addasā kho sakko devānamindo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ. |
Sakka, lord of the devas, saw the Venerable Mahāmoggallāna coming in the distance. |
Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; |
Seeing him, he had those five hundred celestial musical instruments dismissed and approached the Venerable Mahāmoggallāna. |
upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca: |
Having approached, he said to the Venerable Mahāmoggallāna: |
“ehi kho, mārisa moggallāna, svāgataṁ, mārisa moggallāna. |
"Come, good sir Moggallāna, welcome, good sir Moggallāna. |
Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyaṁ akāsi yadidaṁ idhāgamanāya. |
It is long, good sir Moggallāna, since you took the trouble to come here. |
Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti. |
Sit down, good sir Moggallāna, this seat is prepared." |
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. |
The Venerable Mahāmoggallāna sat down on the prepared seat. |
Sakkopi kho devānamindo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Sakka, lord of the devas, also took a lower seat and sat down to one side. |
Ekamantaṁ nisinnaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: |
Sitting to one side, the Venerable Mahāmoggallāna said this to Sakka, lord of the devas: |
“yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? |
"In what way, Kosiya, did the Blessed One speak in brief about the liberation through the destruction of craving? |
Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti. |
It would be good if we too might share in hearing that talk." |
“Mayaṁ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā—appeva sakena karaṇīyena, api ca devānaṁyeva tāvatiṁsānaṁ karaṇīyena. |
"We, good sir Moggallāna, have many duties, many tasks—both our own tasks and also tasks for the devas of Tāvatiṃsa. |
Api ca, mārisa moggallāna, sussutaṁyeva hoti suggahitaṁ sumanasikataṁ sūpadhāritaṁ, yaṁ no khippameva antaradhāyati. |
Moreover, good sir Moggallāna, what is well heard, well grasped, well attended to, well reflected upon by us, quickly vanishes. |
Bhūtapubbaṁ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi. |
Formerly, good sir Moggallāna, a battle was arrayed between the devas and the asuras. |
Tasmiṁ kho pana, mārisa moggallāna, saṅgāme devā jiniṁsu, asurā parājiniṁsu. |
In that battle, good sir Moggallāna, the devas were victorious, the asuras were defeated. |
So kho ahaṁ, mārisa moggallāna, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṁ nāma pāsādaṁ māpesiṁ. |
I, good sir Moggallāna, having conquered in that battle, victorious in battle, on returning from there, had a palace named Vejayanta built. |
Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṁ niyyūhaṁ. |
The Vejayanta palace, good sir Moggallāna, has one hundred towers. |
Ekekasmiṁ niyyūhe satta satta kūṭāgārasatāni. |
In each tower there are seven hundred gabled chambers. |
Ekamekasmiṁ kūṭāgāre satta satta accharāyo. |
In each gabled chamber there are seven nymphs. |
Ekamekissā accharāya satta satta paricārikāyo. |
For each nymph there are seven attendants. |
Iccheyyāsi no tvaṁ, mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṁ daṭṭhun”ti? |
Would you wish, good sir Moggallāna, to see the delightfulness of the Vejayanta palace?" |
Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena. |
The Venerable Mahāmoggallāna consented by silence. |
Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṁsu. |
Then Sakka, lord of the devas, and Vessavaṇa, the great king, placing the Venerable Mahāmoggallāna in front, approached the Vejayanta palace. |
Addasaṁsu kho sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ; |
The attendants of Sakka, lord of the devas, saw the Venerable Mahāmoggallāna coming in the distance. |
disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu. |
Seeing him, feeling shame and compunction, they entered their respective private chambers. |
Seyyathāpi nāma suṇisā sasuraṁ disvā ottappati hirīyati; |
Just as a daughter-in-law, seeing her father-in-law, feels shame and compunction; |
evameva sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu. |
in the same way, the attendants of Sakka, lord of the devas, seeing the Venerable Mahāmoggallāna, feeling shame and compunction, entered their respective private chambers. |
Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti: |
Then Sakka, lord of the devas, and Vessavaṇa, the great king, had the Venerable Mahāmoggallāna walk up and down and wander about in the Vejayanta palace, saying: |
“idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṁ; |
"See, good sir Moggallāna, this delightfulness of the Vejayanta palace; |
idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan”ti. |
see, good sir Moggallāna, this delightfulness of the Vejayanta palace." |
“Sobhati idaṁ āyasmato kosiyassa, yathā taṁ pubbe katapuññassa. |
"This shines for the venerable Kosiya, as for one who has made merit in the past. |
Manussāpi kiñcideva rāmaṇeyyakaṁ disvā evamāhaṁsu: |
Humans too, seeing some delightful thing, say: |
‘sobhati vata bho yathā devānaṁ tāvatiṁsānan’ti. |
'It shines, sirs, like that of the devas of Tāvatiṃsa.' |
Tayidaṁ āyasmato kosiyassa sobhati, yathā taṁ pubbe katapuññassā”ti. |
This shines for the venerable Kosiya, as for one who has made merit in the past." |
Atha kho āyasmato mahāmoggallānassa etadahosi: |
Then it occurred to the Venerable Mahāmoggallāna: |
“atibāḷhaṁ kho ayaṁ yakkho pamatto viharati. |
"This yakkha dwells excessively heedless. |
Yannūnāhaṁ imaṁ yakkhaṁ saṁvejeyyan”ti. |
Suppose I were to stir this yakkha." |
Atha kho āyasmā mahāmoggallāno tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā vejayantaṁ pāsādaṁ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi. |
Then the Venerable Mahāmoggallāna performed such a feat of psychic power that with his big toe he made the Vejayanta palace shake, quake, and tremble. |
Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṁsā acchariyabbhutacittajātā ahesuṁ: |
Then Sakka, lord of the devas, Vessavaṇa, the great king, and the devas of Tāvatiṃsa were struck with wonder and amazement, thinking: |
“acchariyaṁ vata, bho, abbhutaṁ vata, bho. |
"Wonderful, sirs! Marvelous, sirs! |
Samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṁ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī”ti. |
The great psychic power, the great might of the ascetic, that he can make a celestial mansion shake, quake, and tremble with his big toe!" |
Atha kho āyasmā mahāmoggallāno sakkaṁ devānamindaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā sakkaṁ devānamindaṁ etadavoca: |
Then the Venerable Mahāmoggallāna, seeing Sakka, lord of the devas, alarmed and with his hair standing on end, said this to Sakka, lord of the devas: |
“yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? |
"In what way, Kosiya, did the Blessed One speak in brief about the liberation through the destruction of craving? |
Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti. |
It would be good if we too might share in hearing that talk." |
“Idhāhaṁ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṁ; |
"Here, good sir Moggallāna, I approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsiṁ. |
Having approached, I paid homage to the Blessed One and stood to one side. |
Ekamantaṁ ṭhito kho ahaṁ, mārisa moggallāna, bhagavantaṁ etadavocaṁ: |
Standing to one side, good sir Moggallāna, I said this to the Blessed One: |
‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti? |
'In what way, venerable sir, is a bhikkhu, in brief, liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans?' |
Evaṁ vutte, mārisa moggallāna, bhagavā maṁ etadavoca: |
When this was said, good sir Moggallāna, the Blessed One said this to me: |
‘idha, devānaminda, bhikkhuno sutaṁ hoti: |
'Here, lord of the devas, a bhikkhu has heard: |
“sabbe dhammā nālaṁ abhinivesāyā”ti. |
"All dhammas are not fit for attachment." |
Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti “sabbe dhammā nālaṁ abhinivesāyā”ti. |
When, lord of the devas, a bhikkhu has heard this: "All dhammas are not fit for attachment." |
So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. |
He directly knows every dhamma, having directly known every dhamma he fully understands every dhamma; having fully understood every dhamma, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant. |
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. |
He dwells contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment. |
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati: |
Dwelling thus contemplating impermanence, contemplating fading away, contemplating cessation, contemplating relinquishment in those feelings, he does not cling to anything in the world; not clinging, he is not agitated; unagitated, he personally attains Nibbāna. |
“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti. |
He understands: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being." |
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti. |
In this way, lord of the devas, a bhikkhu, in brief, is liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans.' |
Evaṁ kho me, mārisa moggallāna, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsī”ti. |
Thus, good sir Moggallāna, the Blessed One spoke to me in brief about the liberation through the destruction of craving." |
Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṁ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then the Venerable Mahāmoggallāna, having delighted and rejoiced in the words of Sakka, lord of the devas—just as a strong man might extend his flexed arm or flex his extended arm; |
evameva—devesu tāvatiṁsesu antarahito pubbārāme migāramātupāsāde pāturahosi. |
in the same way—vanished from among the devas of the Tāvatiṃsa realm and appeared in the Eastern Park, in the palace of Migāra's mother. |
Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṁ devānamindaṁ etadavocuṁ: |
Then the attendants of Sakka, lord of the devas, not long after the Venerable Mahāmoggallāna had departed, said this to Sakka, lord of the devas: |
“eso nu te, mārisa, so bhagavā satthā”ti? |
"Is that, good sir, your Blessed One, the Teacher?" |
“Na kho me, mārisa, so bhagavā satthā. |
"No, good sirs, that is not my Blessed One, the Teacher. |
Sabrahmacārī me eso āyasmā mahāmoggallāno”ti. |
That is my fellow in the holy life, the Venerable Mahāmoggallāna." |
“Lābhā te, mārisa, suladdhaṁ te, mārisa yassa te sabrahmacārī evaṁmahiddhiko evaṁmahānubhāvo. |
"It is a gain for you, good sir, a great gain for you, that your fellow in the holy life is of such great psychic power, of such great might. |
Aho nūna te so bhagavā satthā”ti. |
Oh, surely then, your Blessed One, the Teacher, must be (even more so)!" |
Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; |
Then the Venerable Mahāmoggallāna approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca: |
Sitting to one side, the Venerable Mahāmoggallāna said this to the Blessed One: |
“abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti? |
"Does the Blessed One recall, venerable sir, having spoken in brief about the liberation through the destruction of craving to a certain yakkha of great power?" |
“Abhijānāmahaṁ, moggallāna, idha sakko devānamindo yenāhaṁ tenupasaṅkami; |
"I recall, Moggallāna. Here Sakka, lord of the devas, approached me. |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
Having approached, he paid homage to me and stood to one side. |
Ekamantaṁ ṭhito kho, moggallāna, sakko devānamindo maṁ etadavoca: |
Standing to one side, Moggallāna, Sakka, lord of the devas, said this to me: |
‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti. |
'In what way, venerable sir, is a bhikkhu, in brief, liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans?' |
Evaṁ vutte, ahaṁ, moggallāna, sakkaṁ devānamindaṁ etadavocaṁ ‘idha devānaminda, bhikkhuno sutaṁ hoti “sabbe dhammā nālaṁ abhinivesāyā”ti. |
When this was said, Moggallāna, I said this to Sakka, lord of the devas: 'Here, lord of the devas, a bhikkhu has heard: "All dhammas are not fit for attachment." |
Evaṁ cetaṁ, devānaminda, bhikkhuno sutaṁ hoti “sabbe dhammā nālaṁ abhinivesāyā”ti. |
When, lord of the devas, a bhikkhu has heard this: "All dhammas are not fit for attachment." |
So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. |
He directly knows every dhamma, having directly known every dhamma he fully understands every dhamma; having fully understood every dhamma, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant. |
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. |
He dwells contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment. |
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati: |
Dwelling thus contemplating impermanence, contemplating fading away, contemplating cessation, contemplating relinquishment in those feelings, he does not cling to anything in the world; not clinging, he is not agitated; unagitated, he personally attains Nibbāna. |
“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti. |
He understands: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being." |
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti. |
In this way, lord of the devas, a bhikkhu, in brief, is liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans.' |
Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti. |
Thus, Moggallāna, I recall having spoken in brief to Sakka, lord of the devas, about the liberation through the destruction of craving." |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti. |
Satisfied, the Venerable Mahāmoggallāna delighted in the Blessed One's words. |
Cūḷataṇhāsaṅkhayasuttaṁ niṭṭhitaṁ sattamaṁ. |
The Shorter Discourse on the Destruction of Craving, the Seventh, is finished. |
mn38 |
mn38 |
Majjhima Nikāya 38 |
Majjhima Nikāya 38 |
Mahātaṇhāsaṅkhayasutta |
The Greater Discourse on the Destruction of Craving |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: |
Now at that time a pernicious view of this sort had arisen in a bhikkhu named Sāti, a fisherman’s son: |
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti. |
"As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another." |
Assosuṁ kho sambahulā bhikkhū: |
A number of bhikkhus heard: |
“sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
"It is said that a pernicious view of this sort has arisen in a bhikkhu named Sāti, a fisherman's son: |
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti. |
'As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another.'" |
Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; |
Then those bhikkhus approached Bhikkhu Sāti, the fisherman's son. |
upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ: |
Having approached, they said this to Bhikkhu Sāti, the fisherman's son: |
“saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
"Is it true, friend Sāti, that a pernicious view of this sort has arisen in you: |
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti? |
'As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another'?" |
“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti. |
Exactly so, friends, as I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another. |
Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: |
Then those bhikkhus, desiring to detach Bhikkhu Sāti, the fisherman's son, from that pernicious view, questioned, pressed, and cross-questioned him: |
“mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
"Do not say so, friend Sāti, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One, for the Blessed One would not speak thus. |
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. |
In many ways, friend Sāti, consciousness has been declared by the Blessed One to be dependently arisen; without a condition, there is no origination of consciousness." |
Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: |
Even though Bhikkhu Sāti, the fisherman's son, was thus questioned, pressed, and cross-questioned by those bhikkhus, he still clung to that pernicious view, adhered to it with tenacity, and declared: |
“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti. |
"Exactly so, friends, as I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another." |
Yato kho te bhikkhū nāsakkhiṁsu sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; |
Since those bhikkhus were unable to detach Bhikkhu Sāti, the fisherman's son, from that pernicious view, they approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Having approached, they paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Sitting to one side, those bhikkhus said this to the Blessed One: |
“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
"Venerable sir, a pernicious view of this sort has arisen in a bhikkhu named Sāti, a fisherman's son: |
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. |
'As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another.' |
Assumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
We heard, venerable sir, that a pernicious view of this sort has arisen in a bhikkhu named Sāti, a fisherman's son: |
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. |
'As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another.' |
Atha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; |
Then, venerable sir, we approached Bhikkhu Sāti, the fisherman's son. |
upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha: |
Having approached, we said this to Bhikkhu Sāti, the fisherman's son: |
‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
'Is it true, friend Sāti, that a pernicious view of this sort has arisen in you: |
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti? |
"As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another"?' |
Evaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca: |
When this was said, venerable sir, Bhikkhu Sāti, the fisherman's son, said this to us: |
‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. |
'Exactly so, friends, as I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another.' |
Atha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: |
Then, venerable sir, desiring to detach Bhikkhu Sāti, the fisherman's son, from that pernicious view, we questioned, pressed, and cross-questioned him: |
‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
'Do not say so, friend Sāti, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One, for the Blessed One would not speak thus. |
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. |
In many ways, friend Sāti, consciousness has been declared by the Blessed One to be dependently arisen; without a condition, there is no origination of consciousness.' |
Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati: |
Even though, venerable sir, Bhikkhu Sāti, the fisherman's son, was thus questioned, pressed, and cross-questioned by us, he still clung to that pernicious view, adhered to it with tenacity, and declared: |
‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. |
'Exactly so, friends, as I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another.' |
Yato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti. |
Since, venerable sir, we were unable to detach Bhikkhu Sāti, the fisherman's son, from that pernicious view, we now report this matter to the Blessed One." |
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: |
Then the Blessed One addressed a certain bhikkhu: |
“ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi: |
"Come, bhikkhu, in my name call Bhikkhu Sāti, the fisherman's son, saying: |
‘satthā taṁ, āvuso sāti, āmantetī’”ti. |
'Friend Sāti, the Teacher calls you.'" |
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; |
"Yes, venerable sir," that bhikkhu replied to the Blessed One, and he approached Bhikkhu Sāti, the fisherman's son. |
upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: |
Having approached, he said this to Bhikkhu Sāti, the fisherman's son: |
“satthā taṁ, āvuso sāti, āmantetī”ti. |
"Friend Sāti, the Teacher calls you." |
“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; |
"Yes, friend," Bhikkhu Sāti, the fisherman's son, replied to that bhikkhu, and he approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca: |
When Bhikkhu Sāti, the fisherman's son, was sitting to one side, the Blessed One said this to him: |
“saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
"Is it true, Sāti, that a pernicious view of this sort has arisen in you: |
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti? |
'As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another'?" |
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti. |
Exactly so, venerable sir, as I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through, not another. |
“Katamaṁ taṁ, sāti, viññāṇan”ti? |
What, Sāti, is that consciousness? |
“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti. |
It is this, venerable sir, that speaks, that feels, that experiences here and there the result of good and bad kamma. |
“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? |
"To whom, misguided man, do you understand me to have taught the Dhamma in that way? |
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? |
Misguided man, have I not in many ways declared consciousness to be dependently arisen, that without a condition there is no origination of consciousness? |
Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. |
But you, misguided man, by your own misapprehension, both misrepresent us and dig yourself up, and you generate much demerit. |
Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. |
That, misguided man, will be for your long-term harm and suffering." |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“Taṁ kiṁ maññatha, bhikkhave, api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti? |
"What do you think, bhikkhus? Has this Bhikkhu Sāti, the fisherman's son, even warmed himself up in this Dhamma and Discipline?" |
“Kiñhi siyā, bhante? |
"How could that be, venerable sir? |
No hetaṁ, bhante”ti. |
No, venerable sir." |
Evaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
When this was said, Bhikkhu Sāti, the fisherman's son, sat silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words. |
Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: |
Then the Blessed One, seeing Bhikkhu Sāti, the fisherman's son, silent, dismayed, with shoulders drooping, downcast, brooding, and at a loss for words, said this to Bhikkhu Sāti, the fisherman's son: |
“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. |
"You will be known, misguided man, by this pernicious view of yours. |
Idhāhaṁ bhikkhū paṭipucchissāmī”ti. |
I shall now question the bhikkhus on this." |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti? |
"Do you too, bhikkhus, understand the Dhamma taught by me in the way that this Bhikkhu Sāti, the fisherman's son, by his own misapprehension, both misrepresents us and digs himself up, and generates much demerit?" |
“No hetaṁ, bhante. |
"No, venerable sir. |
Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. |
For in many ways, venerable sir, consciousness has been declared by the Blessed One to be dependently arisen; without a condition, there is no origination of consciousness." |
“Sādhu sādhu, bhikkhave. |
"Good, good, bhikkhus! |
Sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. |
It is good, bhikkhus, that you understand the Dhamma taught by me in this way. |
Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti. |
For in many ways, bhikkhus, consciousness has been declared by me to be dependently arisen; without a condition, there is no origination of consciousness." |
Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati. |
But this Bhikkhu Sāti, the fisherman's son, by his own misapprehension, both misrepresents us and digs himself up, and generates much demerit. |
Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya. |
That will be for that misguided man's long-term harm and suffering. |
“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati. |
"Bhikkhus, consciousness is reckoned just by the particular condition in dependence on which it arises. |
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; |
When consciousness arises in dependence on the eye and forms, it is reckoned as eye-consciousness; |
sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati; |
when consciousness arises in dependence on the ear and sounds, it is reckoned as ear-consciousness; |
ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati; |
when consciousness arises in dependence on the nose and odours, it is reckoned as nose-consciousness; |
jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati; |
when consciousness arises in dependence on the tongue and flavours, it is reckoned as tongue-consciousness; |
kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati; |
when consciousness arises in dependence on the body and tangibles, it is reckoned as body-consciousness; |
manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati. |
when consciousness arises in dependence on the mind and mental objects, it is reckoned as mind-consciousness. |
Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. |
Just as, bhikkhus, fire is reckoned just by the particular condition in dependence on which it burns. |
Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati; |
When fire burns in dependence on wood, it is reckoned as a wood-fire; |
sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati; |
when fire burns in dependence on splinters, it is reckoned as a splinter-fire; |
tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati; |
when fire burns in dependence on grass, it is reckoned as a grass-fire; |
gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati; |
when fire burns in dependence on cow-dung, it is reckoned as a cow-dung-fire; |
thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati; |
when fire burns in dependence on chaff, it is reckoned as a chaff-fire; |
saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati. |
when fire burns in dependence on rubbish, it is reckoned as a rubbish-fire. |
Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati. |
In the same way, bhikkhus, consciousness is reckoned just by the particular condition in dependence on which it arises. |
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; |
When consciousness arises in dependence on the eye and forms, it is reckoned as eye-consciousness; |
sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati. |
when consciousness arises in dependence on the ear and sounds, it is reckoned as ear-consciousness; when consciousness arises in dependence on the nose and odours, it is reckoned as nose-consciousness; when consciousness arises in dependence on the tongue and flavours, it is reckoned as tongue-consciousness. |
Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati. |
When consciousness arises in dependence on the body and tangibles, it is reckoned as body-consciousness. |
Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati. |
When consciousness arises in dependence on the mind and mental objects, it is reckoned as mind-consciousness. |
Bhūtamidanti, bhikkhave, passathā”ti? |
Bhikkhus, do you see: 'This has come to be'? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tadāhārasambhavanti, bhikkhave, passathā”ti? |
Bhikkhus, do you see: 'It has originated from that nutriment'? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti? |
Bhikkhus, do you see: 'With the cessation of that nutriment, what has come to be is subject to cessation'? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? |
Bhikkhus, if one is in doubt, 'Has this come to be or not?', does uncertainty arise? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? |
Bhikkhus, if one is in doubt, 'Has it originated from that nutriment or not?', does uncertainty arise? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? |
Bhikkhus, if one is in doubt, 'With the cessation of that nutriment, is what has come to be subject to cessation or not?', does uncertainty arise? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? |
Bhikkhus, for one who sees with correct wisdom as it really is, 'This has come to be,' is that uncertainty abandoned? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? |
Bhikkhus, for one who sees with correct wisdom as it really is, 'It has originated from that nutriment,' is that uncertainty abandoned? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? |
Bhikkhus, for one who sees with correct wisdom as it really is, 'With the cessation of that nutriment, what has come to be is subject to cessation,' is that uncertainty abandoned? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? |
Bhikkhus, are you without uncertainty on this point: 'This has come to be'? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? |
Bhikkhus, are you without uncertainty on this point: 'It has originated from that nutriment'? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? |
Bhikkhus, are you without uncertainty on this point: 'With the cessation of that nutriment, what has come to be is subject to cessation'? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? |
Bhikkhus, has 'This has come to be' been well seen by you with correct wisdom as it really is? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? |
Bhikkhus, has 'It has originated from that nutriment' been well seen by you with correct wisdom as it really is? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? |
Bhikkhus, has 'With the cessation of that nutriment, what has come to be is subject to cessation' been well seen by you with correct wisdom as it really is? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti? |
Bhikkhus, if you were to adhere to this view, so purified, so clarified, if you were to cherish it, treasure it, and treat it as your own, would you then understand the Dhamma taught by me as similar to a raft, for the purpose of crossing over, not for the purpose of grasping? |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti? |
Bhikkhus, if you did not adhere to this view, so purified, so clarified, if you did not cherish it, treasure it, or treat it as your own, would you then understand the Dhamma taught by me as similar to a raft, for the purpose of crossing over, not for the purpose of grasping? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. |
"Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that have come to be and for the support of those seeking a new existence. |
Katame cattāro? |
What four? |
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. |
Physical food, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. |
Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? |
These four kinds of nutriment, bhikkhus, what is their source, what is their origin, what is their birth, what is their provenance? |
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. |
These four kinds of nutriment have craving as their source, craving as their origin, craving as their birth, craving as their provenance. |
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? |
And this craving, bhikkhus, what is its source, what is its origin, what is its birth, what is its provenance? |
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. |
Craving has feeling as its source, feeling as its origin, feeling as its birth, feeling as its provenance. |
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? |
And this feeling, bhikkhus, what is its source, what is its origin, what is its birth, what is its provenance? |
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. |
Feeling has contact as its source, contact as its origin, contact as its birth, contact as its provenance. |
Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? |
And this contact, bhikkhus, what is its source, what is its origin, what is its birth, what is its provenance? |
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. |
Contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases as its birth, the six sense bases as its provenance. |
Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? |
And these six sense bases, bhikkhus, what is their source, what is their origin, what is their birth, what is their provenance? |
Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. |
The six sense bases have name-and-form as their source, name-and-form as their origin, name-and-form as their birth, name-and-form as their provenance. |
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? |
And this name-and-form, bhikkhus, what is its source, what is its origin, what is its birth, what is its provenance? |
Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ. |
Name-and-form has consciousness as its source, consciousness as its origin, consciousness as its birth, consciousness as its provenance. |
Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? |
And this consciousness, bhikkhus, what is its source, what is its origin, what is its birth, what is its provenance? |
Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ. |
Consciousness has formations as its source, formations as its origin, formations as its birth, formations as its provenance. |
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? |
And these formations, bhikkhus, what is their source, what is their origin, what is their birth, what is their provenance? |
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. |
Formations have ignorance as their source, ignorance as their origin, ignorance as their birth, ignorance as their provenance. |
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Thus, bhikkhus, with ignorance as condition, formations come to be; with formations as condition, consciousness comes to be; with consciousness as condition, name-and-form comes to be; with name-and-form as condition, the six sense bases come to be; with the six sense bases as condition, contact comes to be; with contact as condition, feeling comes to be; with feeling as condition, craving comes to be; with craving as condition, clinging comes to be; with clinging as condition, becoming comes to be; with becoming as condition, birth comes to be; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Such is the origin of this whole mass of suffering. |
Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ; |
'With birth as condition, aging and death': so it has been said. |
jātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there aging and death with birth as condition, or not, or how is it in this case?" |
“Jātipaccayā, bhante, jarāmaraṇaṁ; |
"With birth as condition, venerable sir, there is aging and death. |
evaṁ no ettha hoti—jātipaccayā jarāmaraṇan”ti. |
Thus it is for us in this case: with birth as condition, aging and death." |
“Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ; |
"'With becoming as condition, birth': so it has been said. |
bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there birth with becoming as condition, or not, or how is it in this case?" |
“Bhavapaccayā, bhante, jāti; |
"With becoming as condition, venerable sir, there is birth. |
evaṁ no ettha hoti—bhavapaccayā jātī”ti. |
Thus it is for us in this case: with becoming as condition, birth." |
“Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ; |
"'With clinging as condition, becoming': so it has been said. |
upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there becoming with clinging as condition, or not, or how is it in this case?" |
“Upādānapaccayā, bhante, bhavo; |
"With clinging as condition, venerable sir, there is becoming. |
evaṁ no ettha hoti—upādānapaccayā bhavo”ti. |
Thus it is for us in this case: with clinging as condition, becoming." |
“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti? |
'With craving as condition, clinging': so it has been said. Now, bhikkhus, is there clinging with craving as condition, or not, or how is it in this case? |
“Taṇhāpaccayā, bhante, upādānaṁ; |
"With craving as condition, venerable sir, there is clinging. |
evaṁ no ettha hoti—taṇhāpaccayā upādānan”ti. |
Thus it is for us in this case: with craving as condition, clinging." |
“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ; |
"'With feeling as condition, craving': so it has been said. |
vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there craving with feeling as condition, or not, or how is it in this case?" |
“Vedanāpaccayā, bhante, taṇhā; |
"With feeling as condition, venerable sir, there is craving. |
evaṁ no ettha hoti—vedanāpaccayā taṇhā”ti. |
Thus it is for us in this case: with feeling as condition, craving." |
“Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ; |
"'With contact as condition, feeling': so it has been said. |
phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there feeling with contact as condition, or not, or how is it in this case?" |
“Phassapaccayā, bhante, vedanā; |
"With contact as condition, venerable sir, there is feeling. |
evaṁ no ettha hoti—phassapaccayā vedanā”ti. |
Thus it is for us in this case: with contact as condition, feeling." |
“Saḷāyatanapaccayā phassoti iti kho panetaṁ vuttaṁ; |
"'With the six sense bases as condition, contact': so it has been said. |
saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there contact with the six sense bases as condition, or not, or how is it in this case?" |
“Saḷāyatanapaccayā, bhante, phasso; |
"With the six sense bases as condition, venerable sir, there is contact. |
evaṁ no ettha hoti—saḷāyatanapaccayā phasso”ti. |
Thus it is for us in this case: with the six sense bases as condition, contact." |
“Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ; |
"'With name-and-form as condition, the six sense bases': so it has been said. |
nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṁ, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, are there the six sense bases with name-and-form as condition, or not, or how is it in this case?" |
“Nāmarūpapaccayā, bhante, saḷāyatanaṁ; |
"With name-and-form as condition, venerable sir, there are the six sense bases. |
evaṁ no ettha hoti—nāmarūpapaccayā saḷāyatanan”ti. |
Thus it is for us in this case: with name-and-form as condition, the six sense bases." |
“Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ; |
"'With consciousness as condition, name-and-form': so it has been said. |
viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṁ, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there name-and-form with consciousness as condition, or not, or how is it in this case?" |
“Viññāṇapaccayā, bhante, nāmarūpaṁ; |
"With consciousness as condition, venerable sir, there is name-and-form. |
evaṁ no ettha hoti—viññāṇapaccayā nāmarūpan”ti. |
Thus it is for us in this case: with consciousness as condition, name-and-form." |
“Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ; |
"'With formations as condition, consciousness': so it has been said. |
saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there consciousness with formations as condition, or not, or how is it in this case?" |
“Saṅkhārapaccayā, bhante, viññāṇaṁ; |
"With formations as condition, venerable sir, there is consciousness. |
evaṁ no ettha hoti—saṅkhārapaccayā viññāṇan”ti. |
Thus it is for us in this case: with formations as condition, consciousness." |
“Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ; |
"'With ignorance as condition, formations': so it has been said. |
avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, are there formations with ignorance as condition, or not, or how is it in this case?" |
“Avijjāpaccayā, bhante, saṅkhārā; |
"With ignorance as condition, venerable sir, there are formations. |
evaṁ no ettha hoti—avijjāpaccayā saṅkhārā”ti. |
Thus it is for us in this case: with ignorance as condition, formations." |
“Sādhu, bhikkhave. |
"Good, bhikkhus. |
Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
So, bhikkhus, you too say this, and I too say this: When this exists, that comes to be; with the arising of this, that arises. That is: with ignorance as condition, formations come to be; with formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Such is the origin of this whole mass of suffering. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
But with the remainderless fading away and cessation of ignorance comes cessation of formations; with the cessation of formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
Such is the cessation of this whole mass of suffering. |
Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṁ vuttaṁ; |
'With the cessation of birth, cessation of aging and death': so it has been said. |
jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there cessation of aging and death with the cessation of birth, or not, or how is it in this case?" |
“Jātinirodhā, bhante, jarāmaraṇanirodho; |
"With the cessation of birth, venerable sir, there is cessation of aging and death. |
evaṁ no ettha hoti—jātinirodhā jarāmaraṇanirodho”ti. |
Thus it is for us in this case: with the cessation of birth, cessation of aging and death." |
“Bhavanirodhā jātinirodhoti iti kho panetaṁ vuttaṁ; |
"'With the cessation of becoming, cessation of birth': so it has been said. |
bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there cessation of birth with the cessation of becoming, or not, or how is it in this case?" |
“Bhavanirodhā, bhante, jātinirodho; |
"With the cessation of becoming, venerable sir, there is cessation of birth. |
evaṁ no ettha hoti—bhavanirodhā jātinirodho”ti. |
Thus it is for us in this case: with the cessation of becoming, cessation of birth." |
“Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ; |
"'With the cessation of clinging, cessation of becoming': so it has been said. |
upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there cessation of becoming with the cessation of clinging, or not, or how is it in this case?" |
“Upādānanirodhā, bhante, bhavanirodho; |
"With the cessation of clinging, venerable sir, there is cessation of becoming. |
evaṁ no ettha hoti—upādānanirodhā bhavanirodho”ti. |
Thus it is for us in this case: with the cessation of clinging, cessation of becoming." |
“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ; |
"'With the cessation of craving, cessation of clinging': so it has been said. |
taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there cessation of clinging with the cessation of craving, or not, or how is it in this case?" |
“Taṇhānirodhā, bhante, upādānanirodho; |
"With the cessation of craving, venerable sir, there is cessation of clinging. |
evaṁ no ettha hoti—taṇhānirodhā upādānanirodho”ti. |
Thus it is for us in this case: with the cessation of craving, cessation of clinging." |
“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ; |
"'With the cessation of feeling, cessation of craving': so it has been said. |
vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there cessation of craving with the cessation of feeling, or not, or how is it in this case?" |
“Vedanānirodhā, bhante, taṇhānirodho; |
"With the cessation of feeling, venerable sir, there is cessation of craving. |
evaṁ no ettha hoti—vedanānirodhā taṇhānirodho”ti. |
Thus it is for us in this case: with the cessation of feeling, cessation of craving." |
“Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ; |
"'With the cessation of contact, cessation of feeling': so it has been said. |
phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there cessation of feeling with the cessation of contact, or not, or how is it in this case?" |
“Phassanirodhā, bhante, vedanānirodho; |
"With the cessation of contact, venerable sir, there is cessation of feeling. |
evaṁ no ettha hoti—phassanirodhā vedanānirodho”ti. |
Thus it is for us in this case: with the cessation of contact, cessation of feeling." |
“Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ; |
"'With the cessation of the six sense bases, cessation of contact': so it has been said. |
saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotīti? |
Now, bhikkhus, is there cessation of contact with the cessation of the six sense bases, or not, or how is it in this case? |
Saḷāyatananirodhā, bhante, phassanirodho; |
With the cessation of the six sense bases, venerable sir, there is cessation of contact. |
evaṁ no ettha hoti—saḷāyatananirodhā phassanirodho”ti. |
Thus it is for us in this case: with the cessation of the six sense bases, cessation of contact." |
“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ; |
"'With the cessation of name-and-form, cessation of the six sense bases': so it has been said. |
nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there cessation of the six sense bases with the cessation of name-and-form, or not, or how is it in this case?" |
“Nāmarūpanirodhā, bhante, saḷāyatananirodho; |
"With the cessation of name-and-form, venerable sir, there is cessation of the six sense bases. |
evaṁ no ettha hoti—nāmarūpanirodhā saḷāyatananirodho”ti. |
Thus it is for us in this case: with the cessation of name-and-form, cessation of the six sense bases." |
“Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ; |
"'With the cessation of consciousness, cessation of name-and-form': so it has been said. |
viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there cessation of name-and-form with the cessation of consciousness, or not, or how is it in this case?" |
“Viññāṇanirodhā, bhante, nāmarūpanirodho; |
"With the cessation of consciousness, venerable sir, there is cessation of name-and-form. |
evaṁ no ettha hoti—viññāṇanirodhā nāmarūpanirodho”ti. |
Thus it is for us in this case: with the cessation of consciousness, cessation of name-and-form." |
“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ; |
"'With the cessation of formations, cessation of consciousness': so it has been said. |
saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there cessation of consciousness with the cessation of formations, or not, or how is it in this case?" |
“Saṅkhāranirodhā, bhante, viññāṇanirodho; |
"With the cessation of formations, venerable sir, there is cessation of consciousness. |
evaṁ no ettha hoti—saṅkhāranirodhā viññāṇanirodho”ti. |
Thus it is for us in this case: with the cessation of formations, cessation of consciousness." |
“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ; |
"'With the cessation of ignorance, cessation of formations': so it has been said. |
avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti? |
Now, bhikkhus, is there cessation of formations with the cessation of ignorance, or not, or how is it in this case?" |
“Avijjānirodhā, bhante, saṅkhāranirodho; |
"With the cessation of ignorance, venerable sir, there is cessation of formations. |
evaṁ no ettha hoti—avijjānirodhā saṅkhāranirodho”ti. |
Thus it is for us in this case: with the cessation of ignorance, cessation of formations." |
“Sādhu, bhikkhave. |
"Good, bhikkhus. |
Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
So, bhikkhus, you too say this, and I too say this: When this does not exist, that does not come to be; with the cessation of this, that ceases. That is: with the cessation of ignorance, cessation of formations; with the cessation of formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
Such is the cessation of this whole mass of suffering. |
Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha: |
Bhikkhus, knowing and seeing thus, would you run back to the past, thinking: |
‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti? |
'Were we in the past? Were we not in the past? What were we in the past? How were we in the past? Having been what, what did we become in the past?'" |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti? |
Knowing and seeing thus, bhikkhus, would you run forward to the future, thinking: 'Shall we be in the future? Shall we not be in the future? What shall we be in the future? How shall we be in the future? Having been what, what shall we become in the future?' |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti? |
Knowing and seeing thus, bhikkhus, would you now be perplexed about the present internally, thinking: 'Am I? Am I not? What am I? How am I? This being, whence has it come? Whither will it go?' |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti? |
Knowing and seeing thus, bhikkhus, would you say: 'The Teacher is revered by us, and it is out of reverence for the Teacher that we speak thus'? |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti? |
Knowing and seeing thus, bhikkhus, would you say: 'The ascetic says thus, and we ascetics say thus'? |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti? |
Knowing and seeing thus, bhikkhus, would you point to another teacher? |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti? |
Knowing and seeing thus, bhikkhus, would you revert to the rites and auspicious observances of ordinary ascetics and brahmins as essential? |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti. |
Bhikkhus, is it not that you speak only of what you yourselves have known, yourselves have seen, yourselves have understood? |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi. |
"Good, bhikkhus. You have been led by me, bhikkhus, with this Dhamma which is directly visible, timeless, inviting inspection, onward leading, to be experienced by the wise for themselves. |
Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi—iti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti. |
'This Dhamma is directly visible, timeless, inviting inspection, onward leading, to be experienced by the wise for themselves' — this was said, and it was said in reference to this. |
Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. |
Bhikkhus, the conception of a being in a womb occurs through the conjunction of three things. |
Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. |
Here, there is the union of mother and father, but the mother is not in season, and the being to be reborn (gandhabba) is not present; in such a case, conception does not take place. |
Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. |
Here, there is the union of mother and father, and the mother is in season, but the being to be reborn is not present; in such a case, conception does not take place. |
Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti. |
But when, bhikkhus, there is the union of mother and father, and the mother is in season, and the being to be reborn is present—thus, through the conjunction of these three things, conception takes place. |
Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ. |
Then the mother, bhikkhus, carries the fetus in her womb for nine or ten months with great anxiety, a heavy burden. |
Tamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ. |
Then the mother, bhikkhus, after nine or ten months, gives birth with great anxiety, a heavy burden. |
Tamenaṁ jātaṁ samānaṁ sakena lohitena poseti. |
And what has been born, she nourishes with her own blood. |
Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ. |
For this, bhikkhus, is blood in the Noble One's discipline, that is, mother's milk. |
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ. |
That boy, bhikkhus, as he grows and his faculties mature, plays with such toys as are for children, that is, toy ploughs, tip-cat, somersaults, windmills, leaf-measures, toy carts, toy bows. |
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, |
That boy, bhikkhus, as he grows and his faculties mature, enjoys himself, provided and endowed with the five cords of sensual pleasure: with forms cognizable by the eye that are wished for, desired, agreeable, likeable, connected with sensual desire, and enticing; |
sotaviññeyyehi saddehi … |
with sounds cognizable by the ear... |
ghānaviññeyyehi gandhehi … |
with odours cognizable by the nose... |
jivhāviññeyyehi rasehi … |
with flavours cognizable by the tongue... |
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. |
with tangibles cognizable by the body that are wished for, desired, agreeable, likeable, connected with sensual desire, and enticing. |
So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. |
He, seeing a form with the eye, is attached to agreeable forms, is repelled by disagreeable forms, and dwells with mindfulness of the body unestablished and with a limited mind. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. |
And he does not understand as it really is that liberation of mind, liberation by wisdom, whereby those evil unskillful qualities cease without remainder. |
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. |
Having thus come to be engaged in conformity and opposition, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he delights in that feeling, welcomes it, and remains holding to it. |
Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. |
As he delights in that feeling, welcomes it, and remains holding to it, delight arises. |
Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
That delight in feelings is clinging; with his clinging as condition, becoming comes to be; with becoming as condition, birth comes to be; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Such is the origin of this whole mass of suffering. |
Sotena saddaṁ sutvā …pe… |
Hearing a sound with the ear... (etc.)... |
ghānena gandhaṁ ghāyitvā …pe… |
Smelling an odour with the nose... (etc.)... |
jivhāya rasaṁ sāyitvā …pe… |
Tasting a flavour with the tongue... (etc.)... |
kāyena phoṭṭhabbaṁ phusitvā …pe… |
Touching a tangible with the body... (etc.)... |
manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. |
Cognizing a mental object with the mind, he is attached to agreeable mental objects, is repelled by disagreeable mental objects, and dwells with mindfulness of the body unestablished and with a limited mind. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. |
And he does not understand as it really is that liberation of mind, liberation by wisdom, whereby those evil unskillful qualities cease without remainder. |
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. |
Having thus come to be engaged in conformity and opposition, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he delights in that feeling, welcomes it, and remains holding to it. |
Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. |
As he delights in that feeling, welcomes it, and remains holding to it, delight arises. |
Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
That delight in feelings is clinging; with his clinging as condition, becoming comes to be; with becoming as condition, birth comes to be; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Such is the origin of this whole mass of suffering. |
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here, bhikkhus, a Tathāgata appears in the world, an Arahant, a Fully Awakened One, perfected in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of devas and humans, awakened, blessed. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans, having realized it for himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; |
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; |
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
he proclaims the holy life that is entirely complete and pure. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
A householder or a householder's son or one born in some other family hears that Dhamma. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
Having heard that Dhamma, he gains faith in the Tathāgata. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
Possessing that faith, he reflects thus: |
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. |
'Household life is crowded, a path of dust; going forth is the open air. |
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
It is not easy while dwelling in a house to lead the holy life, utterly complete, utterly pure, like a polished shell. |
Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti. |
Suppose I were to shave off my hair and beard, put on the ochre robes, and go forth from the home life into homelessness.' |
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajati. |
At a later time, abandoning a small or large fortune, abandoning a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the home life into homelessness. |
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Having thus gone forth, he enters upon the bhikkhus' training and way of life: abandoning the killing of living beings, he abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati. |
Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells with a self that has become pure by not stealing. |
Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā. |
Abandoning unchastity, he observes chastity, living aloof, abstaining from sexual intercourse, the practice of villagers. |
Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Abandoning false speech, he abstains from false speech; he speaks truth, adheres to truth, is trustworthy, reliable, not a deceiver of the world. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. |
Abandoning divisive speech, he abstains from divisive speech: what he has heard here he does not repeat there to break these people up; what he has heard there he does not repeat here to break those people up. |
Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Thus he is a reconciler of those who are divided, a promoter of those who are united, delighting in concord, rejoicing in concord, cherishing concord, a speaker of words that create concord. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. |
Abandoning harsh speech, he abstains from harsh speech: he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, courteous, agreeable to many people, likeable to many people. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Discipline; he speaks words worth treasuring, timely, reasoned, circumscribed, connected with benefit. |
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā. |
He abstains from damaging seed and plant life. He eats only one meal a day, abstaining from eating at night and outside the proper time. |
Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṁsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
He abstains from watching dancing, singing, music, and shows. He abstains from wearing garlands, perfumes, and cosmetics, from adorning and beautifying himself. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and lands. He abstains from going on errands and messages. He abstains from buying and selling. He abstains from false weights, false metals, and false measures. He abstains from bribery, cheating, fraud, and crooked ways. He abstains from mutilating, murdering, imprisoning, banditry, plunder, and violence. |
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
He is content with the robe to protect his body and with almsfood to sustain his stomach. |
So yena yeneva pakkamati samādāyeva pakkamati. |
Wherever he goes, he sets out taking only these with him. |
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; |
Just as a bird, wherever it flies, flies with its wings as its only burden; |
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. |
in the same way, a bhikkhu is content with the robe to protect his body and with almsfood to sustain his stomach. |
So yena yeneva pakkamati samādāyeva pakkamati. |
Wherever he goes, he sets out taking only these with him. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
Possessing this noble aggregate of virtue, he experiences within himself a blameless happiness. |
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
On seeing a form with the eye, he does not grasp at its signs and features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Since, if he left the eye faculty unguarded, evil unskillful qualities of covetousness and grief might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. |
Sotena saddaṁ sutvā …pe… |
On hearing a sound with the ear... (etc.)... |
ghānena gandhaṁ ghāyitvā …pe… |
On smelling an odour with the nose... (etc.)... |
jivhāya rasaṁ sāyitvā …pe… |
On tasting a flavour with the tongue... (etc.)... |
kāyena phoṭṭhabbaṁ phusitvā …pe… |
On touching a tangible with the body... (etc.)... |
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
On cognizing a mental object with the mind, he does not grasp at its signs and features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati. |
Since, if he left the mind faculty unguarded, evil unskillful qualities of covetousness and grief might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
Possessing this noble restraint of the faculties, he experiences within himself an unalloyed happiness. |
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
He is one who acts with clear comprehension when going forward and returning; when looking ahead and looking away; when flexing and extending his limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. |
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
Possessing this noble aggregate of virtue, and this noble contentment, and this noble restraint of the faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. |
After his meal, returning from his almsround, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; |
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. |
byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; |
Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. |
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti; |
Abandoning sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor. |
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; |
Abandoning restlessness and remorse, he dwells unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. |
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Abandoning doubt, he dwells having crossed over doubt, unperplexed about skillful qualities; he purifies his mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters upon and abides in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, bhikkhus, with the stilling of thought and examination, a bhikkhu enters upon and abides in the second jhāna... (etc.)... the third jhāna... (etc.)... the fourth jhāna. |
So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. |
On seeing a form with the eye, he is not attached to agreeable forms, is not repelled by disagreeable forms, and dwells with mindfulness of the body established and with a measureless mind. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. |
And he understands as it really is that liberation of mind, liberation by wisdom, whereby those evil unskillful qualities cease without remainder. |
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
Having thus abandoned conformity and opposition, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he does not delight in that feeling, does not welcome it, and does not remain holding to it. |
Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. |
As he does not delight in that feeling, welcome it, or remain holding to it, the delight in feelings ceases in him. |
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
With the cessation of his delight comes cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
Such is the cessation of this whole mass of suffering. |
Sotena saddaṁ sutvā …pe… |
On hearing a sound with the ear... (etc.)... |
ghānena gandhaṁ ghāyitvā …pe… |
On smelling an odour with the nose... (etc.)... |
jivhāya rasaṁ sāyitvā …pe… |
On tasting a flavour with the tongue... (etc.)... |
kāyena phoṭṭhabbaṁ phusitvā …pe… |
On touching a tangible with the body... (etc.)... |
manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. |
On cognizing a mental object with the mind, he is not attached to agreeable mental objects, is not repelled by disagreeable mental objects, and dwells with mindfulness of the body established and with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, whereby those evil unskillful qualities cease without remainder. |
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
Having thus abandoned conformity and opposition, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he does not delight in that feeling, does not welcome it, and does not remain holding to it. |
Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. |
As he does not delight in that feeling, welcome it, or remain holding to it, the delight in feelings ceases in him. |
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
With the cessation of his delight comes cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
Such is the cessation of this whole mass of suffering. |
Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti. |
Bhikkhus, you should remember this liberation through the destruction of craving taught by me in brief; but as for Bhikkhu Sāti, the fisherman's son, he is caught in the great net of craving, the tangle of craving. |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Satisfied, those bhikkhus delighted in the Blessed One's words. |
Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Greater Discourse on the Destruction of Craving, the Eighth, is finished. |
mn39 |
mn39 |
Majjhima Nikāya 39 |
Majjhima Nikāya 39 |
Mahāassapurasutta |
The Greater Discourse at Assapura |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Aṅgans where there was a town of the Aṅgans named Assapura. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. |
“Bhikkhus, people know you as ‘ascetics, ascetics.’ |
Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; |
And you, when asked ‘Who are you?’ acknowledge, ‘We are ascetics.’ |
tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā. |
For you, bhikkhus, having such a designation and such an acknowledgement, you should train thus: ‘We will undertake and practice those qualities that make one an ascetic and make one a brahmin, so that our designation will be true and our acknowledgement factual. |
Yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. |
And the robes, almsfood, resting place, and medicinal requisites for the sick that we use—those offerings from others will be of great fruit, of great benefit to them; and this going forth of ours will not be barren but fruitful and productive.’ |
Evañhi vo, bhikkhave, sikkhitabbaṁ. |
Thus, bhikkhus, you should train. |
Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? |
And what, bhikkhus, are the qualities that make one an ascetic and make one a brahmin? |
‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. |
‘We will be endowed with shame and fear of wrongdoing’—thus, bhikkhus, you should train. |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might be, bhikkhus, that this occurs to you: |
‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. |
‘We are endowed with shame and fear of wrongdoing; to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: |
I declare to you, bhikkhus, I make known to you, bhikkhus: |
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. |
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’ |
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? |
And what, bhikkhus, is further to be done? |
‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. |
‘Our bodily conduct will be pure, open, revealed, not flawed, and restrained. |
Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. |
And by that purity of bodily conduct we will neither extol ourselves nor disparage others’—thus, bhikkhus, you should train. |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might be, bhikkhus, that this occurs to you: |
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; |
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure; |
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. |
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: |
I declare to you, bhikkhus, I make known to you, bhikkhus: |
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. |
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’ |
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? |
And what, bhikkhus, is further to be done? |
‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. |
‘Our verbal conduct will be pure, open, revealed, not flawed, and restrained. |
Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. |
And by that purity of verbal conduct we will neither extol ourselves nor disparage others’—thus, bhikkhus, you should train. |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might be, bhikkhus, that this occurs to you: |
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; |
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure; |
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. |
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: |
I declare to you, bhikkhus, I make known to you, bhikkhus: |
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. |
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’ |
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? |
And what, bhikkhus, is further to be done? |
‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. |
‘Our mental conduct will be pure, open, revealed, not flawed, and restrained. |
Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. |
And by that purity of mental conduct we will neither extol ourselves nor disparage others’—thus, bhikkhus, you should train. |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might be, bhikkhus, that this occurs to you: |
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; |
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure; |
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. |
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: |
I declare to you, bhikkhus, I make known to you, bhikkhus: |
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. |
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’ |
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? |
And what, bhikkhus, is further to be done? |
‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. |
‘Our livelihood will be pure, open, revealed, not flawed, and restrained. |
Tāya ca pana parisuddhājīvatāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. |
And by that purity of livelihood we will neither extol ourselves nor disparage others’—thus, bhikkhus, you should train. |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might be, bhikkhus, that this occurs to you: |
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; |
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure; |
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. |
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: |
I declare to you, bhikkhus, I make known to you, bhikkhus: |
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. |
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’ |
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? |
And what, bhikkhus, is further to be done? |
‘Indriyesu guttadvārā bhavissāma; |
‘We will be guardians of the doors of the sense faculties; |
cakkhunā rūpaṁ disvā na nimittaggāhī nānubyañjanaggāhī. |
having seen a form with the eye, we will not grasp at its signs or features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjissāma. |
Since, if we were to leave the eye faculty unguarded, evil unskillful qualities of covetousness and grief might invade us, we will practice the way of its restraint, we will guard the eye faculty, we will undertake the restraint of the eye faculty. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī nānubyañjanaggāhī. |
Having heard a sound with the ear... (etc.)... having smelled an odour with the nose... (etc.)... having tasted a flavour with the tongue... (etc.)... having touched a tangible with the body... (etc.)... having cognized a mental object with the mind, we will not grasp at its signs or features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma manindriyaṁ, manindriye saṁvaraṁ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. |
Since, if we were to leave the mind faculty unguarded, evil unskillful qualities of covetousness and grief might invade us, we will practice the way of its restraint, we will guard the mind faculty, we will undertake the restraint of the mind faculty’—thus, bhikkhus, you should train. |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might be, bhikkhus, that this occurs to you: |
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; |
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are guardians of the doors of the sense faculties; |
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. |
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: |
I declare to you, bhikkhus, I make known to you, bhikkhus: |
‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. |
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’ |
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? |
And what, bhikkhus, is further to be done? |
‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṁ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāma navañca vedanaṁ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. |
‘We will be moderate in eating; reflecting wisely, we will take food neither for amusement nor for intoxication nor for physical charm nor for beautification, but only for the Ttenance and continuance of this body, for the ending of discomfort, and for assisting the holy life, considering: “Thus I will terminate old feelings and not arouse new feelings, and I will be healthy and blameless and live in comfort”’—thus, bhikkhus, you should train. |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might be, bhikkhus, that this occurs to you: |
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; |
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are guardians of the doors of the sense faculties, we are moderate in eating; |
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. |
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: |
I declare to you, bhikkhus, I make known to you, bhikkhus: |
‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’. |
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’ |
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? |
And what, bhikkhus, is further to be done? |
‘Jāgariyaṁ anuyuttā bhavissāma, divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. |
‘We will be devoted to wakefulness; during the day, while walking back and forth and sitting, we will cleanse our minds of obstructive qualities. |
Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. |
During the first watch of the night, while walking back and forth and sitting, we will cleanse our minds of obstructive qualities. |
Rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappessāma pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. |
During the middle watch of the night, we will lie down on the right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, having attended to the idea of rising. |
Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṁ. |
During the last watch of the night, after rising, while walking back and forth and sitting, we will cleanse our minds of obstructive qualities’—thus, bhikkhus, you should train. |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might be, bhikkhus, that this occurs to you: |
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā; |
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are guardians of the doors of the sense faculties, we are moderate in eating, we are devoted to wakefulness; |
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti, tāvatakeneva tuṭṭhiṁ āpajjeyyātha. |
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: |
I declare to you, bhikkhus, I make known to you, bhikkhus: |
‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’. |
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’ |
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? |
And what, bhikkhus, is further to be done? |
‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṁ. |
‘We will be endowed with mindfulness and clear comprehension: we will act with clear comprehension when going forward and returning; when looking ahead and looking away; when flexing and extending our limbs; when wearing our robes and carrying our outer robe and bowl; when eating, drinking, chewing, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent’—thus, bhikkhus, you should train. |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might be, bhikkhus, that this occurs to you: |
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, satisampajaññena samannāgatā; |
‘We are endowed with shame and fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are guardians of the doors of the sense faculties, we are moderate in eating, we are devoted to wakefulness, we are endowed with mindfulness and clear comprehension; |
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. |
to this extent it is enough, to this extent we have done enough, we have reached the goal of asceticism, there is nothing further for us to do.’ You might be content with just that. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: |
I declare to you, bhikkhus, I make known to you, bhikkhus: |
‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’. |
‘Do not let the goal of asceticism fall away for you who are striving for the goal of asceticism, when there is something further to be done.’ |
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? |
And what, bhikkhus, is further to be done? |
Idha, bhikkhave, bhikkhu vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ. |
Here, bhikkhus, a bhikkhu resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
After his meal, returning from his almsround, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; |
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. |
byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; |
Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. |
thinamiddhaṁ pahāya vigatathinamiddho viharati, ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; |
Abandoning sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor. |
uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; |
Abandoning restlessness and remorse, he dwells unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. |
vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Abandoning doubt, he dwells having crossed over doubt, unperplexed about skillful qualities; he purifies his mind from doubt. |
Seyyathāpi, bhikkhave, puriso iṇaṁ ādāya kammante payojeyya. |
Suppose, bhikkhus, a man, having taken a loan, were to apply it to his business. |
Tassa te kammantā samijjheyyuṁ. |
And his business were to succeed. |
So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. |
And he were to pay off the original principal of the loan, and there would be a surplus remaining for the Ttenance of his wife. |
Tassa evamassa: |
It would occur to him: |
‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ, tassa me te kammantā samijjhiṁsu. |
‘Formerly, having taken a loan, I applied it to my business. My business succeeded. |
Sohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. |
I have paid off the original principal of the loan, and there is a surplus remaining for the Ttenance of my wife.’ |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
Based on that, he would gain joy, he would attain gladness. |
Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. |
Suppose, bhikkhus, a man were sick, afflicted, gravely ill, and his food would not digest, and there would be no strength in his body. |
So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. |
At a later time, he would recover from that sickness, and his food would digest, and there would be strength in his body. |
Tassa evamassa: |
It would occur to him: |
‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti. |
‘Formerly, I was sick, afflicted, gravely ill, and my food would not digest, and there was no strength in my body. Now I am recovered from that sickness, and my food digests, and there is strength in my body.’ |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
Based on that, he would gain joy, he would attain gladness. |
Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. |
Suppose, bhikkhus, a man were bound in prison. |
So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. |
At a later time, he would be released from that prison, safe and secure, with no loss of his possessions. |
Tassa evamassa: |
It would occur to him: |
‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. |
‘Formerly, I was bound in prison. Now I am released from that prison, safe and secure, with no loss of my possessions.’ |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
Based on that, he would gain joy, he would attain gladness. |
Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. |
Suppose, bhikkhus, a man were a slave, not his own master, dependent on others, unable to go where he wished. |
So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. |
At a later time, he would be freed from that slavery, his own master, independent of others, a free man, able to go where he wished. |
Tassa evamassa: |
It would occur to him: |
‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. |
‘Formerly, I was a slave, not my own master, dependent on others, unable to go where I wished. Now I am freed from that slavery, my own master, independent of others, a free man, able to go where I wished.’ |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
Based on that, he would gain joy, he would attain gladness. |
Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya. |
Suppose, bhikkhus, a man with wealth and possessions were to travel along a desert road. |
So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. |
At a later time, he would cross that desert, safe and secure, with no loss of his possessions. |
Tassa evamassa: |
It would occur to him: |
‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ. |
‘Formerly, with wealth and possessions, I travelled along a desert road. |
Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. |
Now I have crossed that desert, safe and secure, with no loss of my possessions.’ |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
Based on that, he would gain joy, he would attain gladness. |
Evameva kho, bhikkhave, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, ime pañca nīvaraṇe appahīne attani samanupassati. |
In the same way, bhikkhus, a bhikkhu regards these five hindrances, when unabandoned in himself, as a debt, as a disease, as a prison, as slavery, as a desert road. |
Seyyathāpi, bhikkhave, āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; |
Just as, bhikkhus, freedom from debt, as health, as release from prison, as freedom, as a place of safety; |
evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati. |
in the same way a bhikkhu regards these five hindrances, when abandoned in himself. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters upon and abides in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
He drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. |
Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. |
Suppose, bhikkhus, a skilled bathman or bathman’s apprentice, having sprinkled bath powder into a bronze vessel, would knead it together, sprinkling it again and again with water. |
Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. |
That ball of bath powder, thấm nhuần with moisture, saturated with moisture inside and out, would be suffused with moisture and not drip. |
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
In the same way, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. |
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, bhikkhus, with the stilling of thought and examination, a bhikkhu enters upon and abides in the second jhāna, which has internal confidence and unification of mind, is without thought and without examination, and has rapture and happiness born of concentration. |
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
He drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration. |
Seyyathāpi, bhikkhave, udakarahado ubbhidodako. |
Suppose, bhikkhus, there were a lake with water welling up from within. |
Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. |
It would have no inlet for water from the east, no inlet for water from the west, no inlet for water from the north, no inlet for water from the south, and the sky would not periodically supply it with good rain. |
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. |
Then a cool spring of water, welling up from that lake, would drench, steep, fill, and suffuse that very lake with cool water, so that there would be no part of the whole lake unpervaded by cool water. |
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
In the same way, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration. |
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
Furthermore, bhikkhus, with the fading away of rapture, a bhikkhu dwells equanimous, mindful and clearly comprehending, and experiences happiness with the body; he enters upon and abides in the third jhāna, of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
‘Equanimous and mindful, one dwells happily.’ |
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
He drenches, steeps, fills, and suffuses this very body with the happiness devoid of rapture, so that there is no part of his whole body unpervaded by the happiness devoid of rapture. |
Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. |
Suppose, bhikkhus, in a pond of blue, white, or red lotuses, some lotuses, born in the water, growing in the water, might thrive submerged in the water, nourished from the tip to the root by the cool water; they would be drenched, steeped, filled, and suffused by the cool water, so that there would be no part of those blue, white, or red lotuses unpervaded by cool water. |
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
In the same way, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the happiness devoid of rapture, so that there is no part of his whole body unpervaded by the happiness devoid of rapture. |
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
He sits pervading this very body with a pure, bright mind, so that there is no part of his whole body unpervaded by a pure, bright mind. |
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. |
Suppose, bhikkhus, a man were sitting covered from the head down with a white cloth, so that there would be no part of his whole body unpervaded by the white cloth. |
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure, bright mind, so that there is no part of his whole body unpervaded by a pure, bright mind. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of recollecting past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
He recollects his manifold past lives, that is, one birth, two births... (etc.)... thus he recollects his manifold past lives with their aspects and details. |
Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya, so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. |
Suppose, bhikkhus, a man were to go from his own village to another village, and from that village to another village, and from that village he were to return to his own village. |
Tassa evamassa: |
It would occur to him: |
‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatrapi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; |
‘I went from my own village to that village; there I stood in such a way, sat in such a way, spoke in such a way, and was silent in such a way. |
tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrapi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; |
From that village I went to that other village; there too I stood in such a way, sat in such a way, spoke in such a way, and was silent in such a way. |
somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. |
From that village I have returned to my own village.’ |
Evameva kho, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
In the same way, bhikkhus, a bhikkhu recollects his manifold past lives, that is, one birth, two births... (etc.)... thus he recollects his manifold past lives with their aspects and details. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
So, with his mind thus **concentrated**, **purified**, and **cleansed**, **without blemish**, **rid of defilement**, **malleable**, **workable**, **steady**, and **attained to imperturbability**, he directs his mind to the **knowledge of the passing away and reappearance of beings**. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti …pe… seyyathāpi, bhikkhave, dve agārā sadvārā. |
With the **divine eye**, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions… Just as, monks, there are two houses with doors. |
Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi. |
A man with good sight standing in the middle could see people entering and leaving the house, and walking to and fro. |
Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti …pe…. |
In the same way, monks, a bhikkhu with the divine eye, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
So, with his mind thus **concentrated**, **purified**, and **cleansed**, **without blemish**, **rid of defilement**, **malleable**, **workable**, **steady**, and **attained to imperturbability**, he directs his mind to the **knowledge of the destruction of the taints**. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it actually is: ‘This is **suffering**’; he understands as it actually is: ‘This is the **origin of suffering**’; he understands as it actually is: ‘This is the **cessation of suffering**’; he understands as it actually is: ‘This is the **path to the cessation of suffering**.’ |
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it actually is: ‘These are the **t**aints’; he understands as it actually is: ‘This is the **origin of the taints**’; he understands as it actually is: ‘This is the **cessation of the taints**’; he understands as it actually is: ‘This is the **path to the cessation of the taints**.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. |
When he knows and sees thus, his mind is liberated from the **taint of sensual desire**, from the **taint of being**, and from the **taint of ignorance**. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti: |
When it is liberated, there comes the knowledge: ‘It is liberated.’ |
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. |
Just as, monks, in a mountain cleft there is a pond, clear, limpid, undisturbed. |
Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi. |
A man with good sight standing on the bank could see the oysters and mussels, the pebbles and gravel, and the schools of fish, moving about and standing still. |
Tassa evamassa: |
He would think: |
‘ayaṁ kho udakarahado accho vippasanno anāvilo. |
‘This pond is clear, limpid, and undisturbed. |
Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti’. |
And there are these oysters and mussels, pebbles and gravel, and schools of fish, moving about and standing still.’ |
Evameva kho, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… nāparaṁ itthattāyāti pajānāti. |
In the same way, monks, a bhikkhu understands as it actually is: ‘This is **suffering**’… he understands: ‘there is no more for this state of being.’ |
Ayaṁ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṁ’itipi. |
This, monks, is called a bhikkhu who is a ‘**recluse**’ and a ‘**brahmin**’ and an ‘**ablutioner**’ and a ‘**master of the Vedas**’ and one who ‘**hears**’ and a ‘**noble one**’ and an ‘**arahat**.’ |
Kathañca, bhikkhave, bhikkhu samaṇo hoti? |
And how, monks, is a bhikkhu a **recluse**? |
Samitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. |
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **calmed**. |
Evaṁ kho, bhikkhave, bhikkhu samaṇo hoti. |
It is in this way, monks, that a bhikkhu is a recluse. |
Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? |
And how, monks, is a bhikkhu a **brahmin**? |
Bāhitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. |
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **cast out**. |
Evaṁ kho, bhikkhave, bhikkhu brāhmaṇo hoti. |
It is in this way, monks, that a bhikkhu is a brahmin. |
Kathañca, bhikkhave, bhikkhu nhātako hoti? |
And how, monks, is a bhikkhu an **ablutioner**? |
Nhātāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. |
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **washed away**. |
Evaṁ kho, bhikkhave, bhikkhu nhātako hoti. |
It is in this way, monks, that a bhikkhu is an ablutioner. |
Kathañca, bhikkhave, bhikkhu vedagū hoti? |
And how, monks, is a bhikkhu a **master of the Vedas**? |
Viditāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. |
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **understood**. |
Evaṁ kho, bhikkhave, bhikkhu vedagū hoti. |
It is in this way, monks, that a bhikkhu is a master of the Vedas. |
Kathañca, bhikkhave, bhikkhu sottiyo hoti? |
And how, monks, is a bhikkhu one who **hears**? |
Nissutāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. |
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, have **flowed away**. |
Evaṁ kho, bhikkhave, bhikkhu sottiyo hoti. |
It is in this way, monks, that a bhikkhu is one who hears. |
Kathañca, bhikkhave, bhikkhu ariyo hoti? |
And how, monks, is a bhikkhu a **noble one**? |
Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. |
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **far away**. |
Evaṁ kho, bhikkhave, bhikkhu ariyo hoti. |
It is in this way, monks, that a bhikkhu is a noble one. |
Kathañca, bhikkhave, bhikkhu arahaṁ hoti? |
And how, monks, is a bhikkhu an **arahat**? |
Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. |
For him evil unwholesome states, which are defiling, conducive to rebirth, accompanied by suffering, ripening in suffering, and lead to future birth, aging, and death, are **far away**. |
Evaṁ kho, bhikkhave, bhikkhu arahaṁ hotī”ti. |
It is in this way, monks, that a bhikkhu is an arahat.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
The bhikkhus were satisfied and delighted in the Blessed One’s words. |
Mahāassapurasuttaṁ niṭṭhitaṁ navamaṁ. |
The **Greater Discourse at Assapura** is finished, the ninth. |
mn40 |
mn40 |
Majjhima Nikāya 40 |
Majjhima Nikāya 40 |
Cūḷaassapurasutta |
The Shorter Discourse at Assapura |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Aṅgans where there was a town of the Aṅgans named Assapura. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
"Bhikkhus." |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
"Venerable sir," those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. |
"Bhikkhus, people know you as 'ascetics, ascetics.' |
Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha. |
And when you are asked, 'Who are you?' you acknowledge, 'We are ascetics.' |
Tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ: |
For you, bhikkhus, who have such a designation and such an acknowledgement, you should train yourselves thus: |
‘yā samaṇasāmīcippaṭipadā taṁ paṭipajjissāma; |
'We shall undertake and practice the way proper to an ascetic; |
evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā; |
thus this designation of ours will be true and our acknowledgement factual. |
yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. |
And those things—robes, almsfood, lodging, and medicinal requisites for use in sickness—which we make use of, these services from them will be of great fruit, of great benefit to us; and this going forth of ours will not be barren but fruitful and productive.' |
Evañhi vo, bhikkhave, sikkhitabbaṁ. |
Thus, bhikkhus, you should train yourselves. |
Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti? |
And how, bhikkhus, is a bhikkhu not one who practises the way proper to an ascetic? |
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṁ appahīnaṁ hoti, saṭhassa sāṭheyyaṁ appahīnaṁ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti—imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ appahānā ‘na samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. |
If any bhikkhu is covetous and his covetousness is unabandoned, if his mind is malevolent and his malevolence is unabandoned, if he is angry and his anger is unabandoned, if he is hostile and his hostility is unabandoned, if he is denigrating and his denigration is unabandoned, if he is domineering and his domineering is unabandoned, if he is envious and his envy is unabandoned, if he is miserly and his miserliness is unabandoned, if he is deceitful and his deceitfulness is unabandoned, if he is fraudulent and his fraudulence is unabandoned, if he has evil desires and his evil desires are unabandoned, if he has wrong view and his wrong view is unabandoned—because these stains of an ascetic, faults of an ascetic, dregs of an ascetic, which lead to the lower realms and are to be experienced in a woeful state, are unabandoned in him, I say that he is not one who practises the way proper to an ascetic. |
Seyyathāpi, bhikkhave, matajaṁ nāma āvudhajātaṁ ubhatodhāraṁ pītanisitaṁ. |
Just as, bhikkhus, a weapon called mataja, double-edged, well-sharpened. |
Tadassa saṅghāṭiyā sampārutaṁ sampaliveṭhitaṁ. |
And it were covered and wrapped in an outer robe. |
Tathūpamāhaṁ, bhikkhave, imassa bhikkhuno pabbajjaṁ vadāmi. |
Such, bhikkhus, I say, is this bhikkhu's going forth. |
Nāhaṁ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. |
I do not say, bhikkhus, that ascetichood consists merely in wearing the outer robe for one who wears the outer robe. |
Nāhaṁ, bhikkhave, acelakassa acelakamattena sāmaññaṁ vadāmi. |
I do not say, bhikkhus, that ascetichood consists merely in nakedness for one who is naked. |
Nāhaṁ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṁ vadāmi. |
I do not say, bhikkhus, that ascetichood consists merely in being covered with dust and dirt for one who is covered with dust and dirt. |
Nāhaṁ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṁ vadāmi. |
I do not say, bhikkhus, that ascetichood consists merely in entering the water for one who enters the water. |
Nāhaṁ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṁ vadāmi. |
I do not say, bhikkhus, that ascetichood consists merely in dwelling at the root of a tree for one who dwells at the root of a tree. |
Nāhaṁ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṁ vadāmi. |
I do not say, bhikkhus, that ascetichood consists merely in dwelling in the open air for one who dwells in the open air. |
Nāhaṁ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṁ vadāmi. |
I do not say, bhikkhus, that ascetichood consists merely in standing erect for one who stands erect. |
Nāhaṁ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṁ vadāmi. |
I do not say, bhikkhus, that ascetichood consists merely in eating at intervals for one who eats at intervals. |
Nāhaṁ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṁ vadāmi. |
I do not say, bhikkhus, that ascetichood consists merely in reciting mantras for one who recites mantras. |
Nāhaṁ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi. |
I do not say, bhikkhus, that ascetichood consists merely in wearing matted hair for one who wears matted hair. |
Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ saṅghāṭikaṁ kareyyuṁ, saṅghāṭikattameva samādapeyyuṁ: |
If, bhikkhus, for one wearing the outer robe, merely by wearing the outer robe, his covetousness were abandoned, his malevolence abandoned, his anger abandoned, his hostility abandoned, his denigration abandoned, his domineering abandoned, his envy abandoned, his miserliness abandoned, his deceitfulness abandoned, his fraudulence abandoned, his evil desires abandoned, his wrong view abandoned, then his friends and colleagues, his kinsmen and relatives, would make him wear the outer robe from birth itself and would get him to undertake the wearing of the outer robe, saying: |
‘ehi tvaṁ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṁ pahīyissati, saṭhassa sāṭheyyaṁ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. |
'Come, good man, be one who wears the outer robe; for you, being one who wears the outer robe, merely by wearing the outer robe, your covetousness will be abandoned, your malevolence abandoned, your anger abandoned, your hostility abandoned, your denigration abandoned, your domineering abandoned, your envy abandoned, your miserliness abandoned, your deceitfulness abandoned, your fraudulence abandoned, your evil desires abandoned, your wrong view will be abandoned.' |
Yasmā ca kho ahaṁ, bhikkhave, saṅghāṭikampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ paḷāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhikaṁ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. |
But because, bhikkhus, I see here a certain one wearing the outer robe who is covetous, malevolent-minded, angry, hostile, denigrating, domineering, envious, miserly, deceitful, fraudulent, of evil desires, and of wrong view, therefore I do not say that ascetichood consists merely in wearing the outer robe for one who wears the outer robe. |
Acelakassa ce, bhikkhave …pe… rajojallikassa ce, bhikkhave …pe… udakorohakassa ce, bhikkhave …pe… rukkhamūlikassa ce, bhikkhave …pe… abbhokāsikassa ce, bhikkhave …pe… ubbhaṭṭhakassa ce, bhikkhave …pe… pariyāyabhattikassa ce, bhikkhave …pe… mantajjhāyakassa ce, bhikkhave …pe… jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ jaṭilakaṁ kareyyuṁ, jaṭilakattameva samādapeyyuṁ: |
If, bhikkhus, for one who is naked... (etc.)... if for one who is covered with dust and dirt... (etc.)... if for one who enters the water... (etc.)... if for one who dwells at the root of a tree... (etc.)... if for one who dwells in the open air... (etc.)... if for one who stands erect... (etc.)... if for one who eats at intervals... (etc.)... if for one who recites mantras... (etc.)... if, bhikkhus, for one who wears matted hair, merely by wearing matted hair, his covetousness were abandoned, his malevolence abandoned, his anger abandoned, his hostility abandoned, his denigration abandoned, his domineering abandoned, his envy abandoned, his miserliness abandoned, his deceitfulness abandoned, his fraudulence abandoned, his evil desires abandoned, his wrong view abandoned, then his friends and colleagues, his kinsmen and relatives, would make him wear matted hair from birth itself and would get him to undertake the wearing of matted hair, saying: |
‘ehi tvaṁ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati …pe… pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. |
'Come, good man, be one who wears matted hair; for you, being one who wears matted hair, merely by wearing matted hair, your covetousness will be abandoned, your malevolence abandoned, your anger abandoned... (etc.)... your evil desires will be abandoned, your wrong view will be abandoned.' |
Yasmā ca kho ahaṁ, bhikkhave, jaṭilakampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ palāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhiṁ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi. |
But because, bhikkhus, I see here a certain one wearing matted hair who is covetous, malevolent-minded, angry, hostile, denigrating, domineering, envious, miserly, deceitful, fraudulent, of evil desires, and of wrong view, therefore I do not say that ascetichood consists merely in wearing matted hair for one who wears matted hair. |
Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṁ paṭipanno hoti? |
And how, bhikkhus, is a bhikkhu one who practises the way proper to an ascetic? |
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṁ pahīnaṁ hoti, saṭhassa sāṭheyyaṁ pahīnaṁ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti—imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ pahānā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. |
If any bhikkhu's covetousness is abandoned, his malevolence abandoned, his anger abandoned, his hostility abandoned, his denigration abandoned, his domineering abandoned, his envy abandoned, his miserliness abandoned, his deceitfulness abandoned, his fraudulence abandoned, his evil desires abandoned, his wrong view abandoned—because these stains of an ascetic, faults of an ascetic, dregs of an ascetic, which lead to the lower realms and are to be experienced in a woeful state, are abandoned in him, I say that he is one who practises the way proper to an ascetic. |
So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassati (…). |
He sees himself as purified from all these evil unskillful qualities (...). |
Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassato (…) pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
Seeing himself purified from all these evil unskillful qualities (...), gladness is born in him; in him who is glad, rapture is born; with a mind enraptured, his body becomes tranquil; with a tranquil body, he experiences happiness; the mind of one who is happy becomes concentrated. |
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
He dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā …pe… |
With a mind imbued with compassion... (etc.)... |
muditāsahagatena cetasā …pe… |
With a mind imbued with altruistic joy... (etc.)... |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
With a mind imbued with equanimity, he dwells pervading one quarter, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. |
Just as, bhikkhus, there might be a pond with clear water, sweet water, cool water, limpid, with good smooth banks, delightful. |
Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
If a man were to come from the east, overcome by heat, afflicted by heat, weary, dry-throated, and thirsty. |
So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ vineyya ghammapariḷāhaṁ …pe… pacchimāya cepi disāya puriso āgaccheyya …pe… uttarāya cepi disāya puriso āgaccheyya …pe… dakkhiṇāya cepi disāya puriso āgaccheyya. |
Having come to that pond, he would quench his thirst for water and allay his feverish heat... (etc.)... If a man were to come from the west... (etc.)... If a man were to come from the north... (etc.)... If a man were to come from the south. |
Yato kuto cepi naṁ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. |
From wherever a man might come, overcome by heat, afflicted by heat, weary, dry-throated, and thirsty. |
So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ, vineyya ghammapariḷāhaṁ. |
Having come to that pond, he would quench his thirst for water and allay his feverish heat. |
Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma, evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. |
In the same way, bhikkhus, if one gone forth from the household life into homelessness is from a khattiya clan, and having come to the Dhamma and Discipline proclaimed by the Tathāgata, he thus develops loving-kindness, compassion, altruistic joy, and equanimity, he gains internal calm. |
Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. |
Because of internal calm, I say he is one who practises the way proper to an ascetic. |
Brāhmaṇakulā cepi …pe… vessakulā cepi …pe… suddakulā cepi …pe… yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma, evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. |
If from a brahmin clan... (etc.)... if from a vessa clan... (etc.)... if from a sudda clan... (etc.)... from whatever clan one has gone forth from the household life into homelessness, and having come to the Dhamma and Discipline proclaimed by the Tathāgata, he thus develops loving-kindness, compassion, altruistic joy, and equanimity, he gains internal calm. |
Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. |
Because of internal calm, I say he is one who practises the way proper to an ascetic. |
Khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti. |
If one gone forth from the household life into homelessness is from a khattiya clan. |
So ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
And he, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge. |
Āsavānaṁ khayā samaṇo hoti. |
By the destruction of the taints, he is an ascetic. |
Brāhmaṇakulā cepi …pe… vessakulā cepi … suddakulā cepi … yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
If from a brahmin clan... (etc.)... if from a vessa clan... if from a sudda clan... from whatever clan one has gone forth from the household life into homelessness, and he, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge. |
Āsavānaṁ khayā samaṇo hotī”ti. |
By the destruction of the taints, he is an ascetic." |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Satisfied, those bhikkhus delighted in the Blessed One's words. |
Cūḷaassapurasuttaṁ niṭṭhitaṁ dasamaṁ. |
The Shorter Discourse at Assapura, the Tenth, is finished. |
Mahāyamakavaggo niṭṭhito catuttho. |
The Great Twin Chapter, the Fourth, is finished. |
Tassuddānaṁ |
The Summary: |
Giñjakasālavanaṁ pariharituṁ, |
The Sāla grove at Giñjakā to be borne in mind, |
Paññavato puna saccakanisedho; |
Then of the wise Saccaka the refutation; |
Mukhavaṇṇapasīdanatāpindo, |
The radiant complexion, the almsfood, |
Kevaṭṭaassapurajaṭilena. |
With the fisherman's son, Assapura, and the matted-hair ascetic. |
mn41 |
mn41 |
Majjhima Nikāya 41 |
Majjhima Nikāya 41 |
Sāleyyakasutta |
The Brahmins of Sālā |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari. |
Thus have I heard. On one occasion the Blessed One, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, arrived at Sālā, a brahmin village of the Kosalans. |
Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: |
The brahmin householders of Sālā heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto. |
"Indeed, sirs, the ascetic Gotama, the son of the Sakyans, who went forth from a Sakyan family, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, has arrived at Sālā. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now a good report of that venerable Gotama has spread thus: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. |
'That Blessed One is an Arahant, fully awakened, perfected in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of devas and humans, awakened, blessed.' |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans, having realized it for himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; |
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; |
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
he proclaims the holy life that is entirely complete and pure. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
Indeed, it is good to see such Arahants." |
Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; |
Then the brahmin householders of Sālā approached the Blessed One. |
upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; |
Having approached, some paid homage to the Blessed One and sat down to one side; |
appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; |
some exchanged greetings with the Blessed One, and when this courteous and memorable talk was finished, sat down to one side; |
appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; |
some, having raised their joined palms towards the Blessed One, sat down to one side; |
appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; |
some announced their name and clan in the Blessed One's presence and sat down to one side; |
appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. |
some, remaining silent, sat down to one side. |
Ekamantaṁ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: |
Sitting to one side, the brahmin householders of Sālā said this to the Blessed One: |
“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti? |
"What, venerable Gotama, is the cause, what is the reason, why some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell? |
Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? |
And what, venerable Gotama, is the cause, what is the reason, why some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world?" |
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
"Householders, it is because of unrighteous conduct, unprincipled conduct, that some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell. |
Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. |
It is because of righteous conduct, principled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world." |
“Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma. |
"We do not understand in detail the meaning of this statement spoken in brief by the venerable Gotama, without expounding the meaning in detail. |
Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu, yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti. |
It would be good if the venerable Gotama would teach us the Dhamma in such a way that we might understand in detail the meaning of this statement spoken in brief by the venerable Gotama, without expounding the meaning in detail." |
“Tena hi, gahapatayo, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Well then, householders, listen and pay close attention. I will speak. |
“Evaṁ, bho”ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ. |
"Yes, sir," the brahmin householders of Sālā replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Tividhaṁ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti, tividhaṁ manasā adhammacariyāvisamacariyā hoti. |
"Householders, there are three kinds of unrighteous conduct, unprincipled conduct by way of body; four kinds of unrighteous conduct, unprincipled conduct by way of speech; and three kinds of unrighteous conduct, unprincipled conduct by way of mind. |
Kathañca, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti? |
And how, householders, are there three kinds of unrighteous conduct, unprincipled conduct by way of body? |
Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. |
Here, householders, someone kills living beings; he is cruel, bloody-handed, given to striking and violence, merciless to living beings. |
Adinnādāyī kho pana hoti. |
He takes what is not given. |
Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. |
What is another's property and belongings, in village or forest, he takes what is not given, in the manner of theft. |
Kāmesumicchācārī kho pana hoti. |
He engages in sexual misconduct. |
Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti. |
He has intercourse with those protected by their mother, protected by their father, protected by their mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by Dhamma, with those who have a husband, with those subject to punishment, and even with those adorned with a garland. |
Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti. |
Thus, householders, there are three kinds of unrighteous conduct, unprincipled conduct by way of body. |
Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti? |
And how, householders, are there four kinds of unrighteous conduct, unprincipled conduct by way of speech? |
Idha, gahapatayo, ekacco musāvādī hoti. |
Here, householders, someone speaks falsehood. |
Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: |
When brought to an assembly, or to a council, or among his relatives, or to his guild, or to the royal court, and questioned as a witness: |
‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: |
'Come, good man, tell what you know,' then, not knowing, he says: |
‘jānāmī’ti, jānaṁ vā āha: |
'I know,' or knowing, he says: |
na jānāmī’ti, ‘apassaṁ vā āha: |
'I do not know'; or not seeing, he says: |
‘passāmī’ti, passaṁ vā āha: |
'I see,' or seeing, he says: |
‘na passāmī’ti. |
'I do not see.' |
Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. |
Thus he consciously speaks falsehood for his own sake, or for the sake of others, or for some trifling worldly gain. |
Pisuṇavāco kho pana hoti. |
He speaks divisively. |
Ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. |
What he has heard here he repeats elsewhere to cause a split among these people; or what he has heard elsewhere he repeats to these people to cause a split among those people. |
Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Thus he is a divider of those who are united, or an instigator of those who are divided; he delights in faction, rejoices in faction, enjoys faction, and speaks words that create faction. |
Pharusavāco kho pana hoti. |
He speaks harshly. |
Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. |
He speaks such words as are rough, hard, bitter to others, abusive of others, bordering on anger, and unconducive to concentration. |
Samphappalāpī kho pana hoti. |
He indulges in idle chatter. |
Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. |
He speaks at the wrong time, speaks what is not factual, speaks what is not beneficial, speaks contrary to the Dhamma and the Discipline. |
Anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. |
He speaks words that are not worth treasuring, at the wrong time, without reason, without limit, and not connected with benefit. |
Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti. |
Thus, householders, there are four kinds of unrighteous conduct, unprincipled conduct by way of speech. |
Kathañca, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti? |
And how, householders, are there three kinds of unrighteous conduct, unprincipled conduct by way of mind? |
Idha, gahapatayo, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: |
Here, householders, someone is covetous; he covets what is another's property and belongings, thinking: |
‘aho vata yaṁ parassa taṁ mamassā’ti. |
'Oh, that what is another's might be mine!' |
Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: |
He has a mind of ill will, with corrupt mental resolves: |
‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. |
'May these beings be slain, or slaughtered, or annihilated, or destroyed, or may they not exist at all!' |
Micchādiṭṭhiko kho pana hoti viparītadassano: |
He has wrong view, a distorted perspective: |
‘natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
'There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad kamma; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are no ascetics and brahmins in the world who have gone rightly, practised rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known.' |
Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti. |
Thus, householders, there are three kinds of unrighteous conduct, unprincipled conduct by way of mind. |
Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
It is because of such unrighteous conduct, unprincipled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell. |
Tividhaṁ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti, tividhaṁ manasā dhammacariyāsamacariyā hoti. |
Householders, there are three kinds of righteous conduct, principled conduct by way of body; four kinds of righteous conduct, principled conduct by way of speech; and three kinds of righteous conduct, principled conduct by way of mind. |
Kathañca, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti? |
And how, householders, are there three kinds of righteous conduct, principled conduct by way of body? |
Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Here, householders, someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. |
Abandoning the taking of what is not given, he abstains from taking what is not given. |
Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti. |
What is another's property and belongings, in village or forest, he does not take what is not given, in the manner of theft. |
Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. |
Abandoning sexual misconduct, he abstains from sexual misconduct. |
Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. |
He does not have intercourse with those protected by their mother, protected by their father, protected by their mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by Dhamma, with those who have a husband, with those subject to punishment, and even with those adorned with a garland. |
Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti. |
Thus, householders, there are three kinds of righteous conduct, principled conduct by way of body. |
Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti? |
And how, householders, are there four kinds of righteous conduct, principled conduct by way of speech? |
Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. |
Here, householders, someone, abandoning false speech, abstains from false speech. |
Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: |
When brought to an assembly, or to a council, or among his relatives, or to his guild, or to the royal court, and questioned as a witness: |
‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: |
'Come, good man, tell what you know,' then, not knowing, he says: |
‘na jānāmī’ti, jānaṁ vā āha: |
'I do not know,' or knowing, he says: |
‘jānāmī’ti, apassaṁ vā āha: |
'I know'; or not seeing, he says: |
‘na passāmī’ti, passaṁ vā āha: |
'I do not see,' or seeing, he says: |
‘passāmī’ti. |
'I see.' |
Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. |
Thus he does not consciously speak falsehood for his own sake, or for the sake of others, or for some trifling worldly gain. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. |
Abandoning divisive speech, he abstains from divisive speech; what he has heard here he does not repeat elsewhere to cause a split among these people; or what he has heard elsewhere he does not repeat to these people to cause a split among those people. |
Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Thus he is a reconciler of those who are divided, or a promoter of those who are united; he delights in concord, rejoices in concord, enjoys concord, and speaks words that create concord. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. |
Abandoning harsh speech, he abstains from harsh speech. |
Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā—tathārūpiṁ vācaṁ bhāsitā hoti. |
He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, courteous, agreeable to many people, likeable to many people. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. |
Abandoning idle chatter, he abstains from idle chatter. |
Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
He speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Discipline; he speaks words worth treasuring, timely, reasoned, circumscribed, connected with benefit. |
Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti. |
Thus, householders, there are four kinds of righteous conduct, principled conduct by way of speech. |
Kathañca, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti? |
And how, householders, are there three kinds of righteous conduct, principled conduct by way of mind? |
Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: |
Here, householders, someone is not covetous; he does not covet what is another's property and belongings, thinking: |
‘aho vata yaṁ parassa taṁ mamassā’ti. |
'Oh, that what is another's might be mine!' |
Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: |
He has a mind without ill will, with uncorrupted mental resolves: |
‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti. |
'May these beings be free from enmity, free from affliction, free from distress, and may they live happily!' |
Sammādiṭṭhiko kho pana hoti aviparītadassano: |
He has right view, an undistorted perspective: |
‘atthi dinnaṁ atthi yiṭṭhaṁ atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
'There is what is given, what is offered, what is sacrificed; there is fruit and result of good and bad kamma; there is this world, there is the other world; there is mother, there is father; there are spontaneously arisen beings; there are ascetics and brahmins in the world who have gone rightly, practised rightly, and who, having realized this world and the other world for themselves by direct knowledge, make them known.' |
Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti. |
Thus, householders, there are three kinds of righteous conduct, principled conduct by way of mind. |
Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
It is because of such righteous conduct, principled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with wealthy khattiyas!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with wealthy khattiyas. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with wealthy brahmins... (etc.)... with wealthy householders!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with wealthy householders. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the devas of the Four Great Kings!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with the devas of the Four Great Kings. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ …pe… yāmānaṁ devānaṁ … tusitānaṁ devānaṁ … nimmānaratīnaṁ devānaṁ … paranimmitavasavattīnaṁ devānaṁ … brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the Tāvatiṃsa devas... (etc.)... the Yāma devas... the Tusita devas... the Nimmānaratī devas... the Paranimmitavasavattī devas... the devas of Brahmā's company!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with the devas of Brahmā's company. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the Ābhā devas!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with the Ābhā devas. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe… appamāṇābhānaṁ devānaṁ … ābhassarānaṁ devānaṁ … parittasubhānaṁ devānaṁ … appamāṇasubhānaṁ devānaṁ … subhakiṇhānaṁ devānaṁ … vehapphalānaṁ devānaṁ … avihānaṁ devānaṁ … atappānaṁ devānaṁ … sudassānaṁ devānaṁ … sudassīnaṁ devānaṁ … akaniṭṭhānaṁ devānaṁ … ākāsānañcāyatanūpagānaṁ devānaṁ … viññāṇañcāyatanūpagānaṁ devānaṁ … ākiñcaññāyatanūpagānaṁ devānaṁ … nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the Parittābhā devas... (etc.)... the Appamāṇābhā devas... the Ābhassara devas... the Parittasubhā devas... the Appamāṇasubhā devas... the Subhakiṇhā devas... the Vehapphalā devas... the Avihā devas... the Atappā devas... the Sudassā devas... the Sudassī devas... the Akaniṭṭhā devas... the devas of the base of infinite space... the devas of the base of infinite consciousness... the devas of the base of nothingness... the devas of the base of neither-perception-nor-non-perception!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with the devas of the base of neither-perception-nor-non-perception. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti; |
'Oh, that by the destruction of the taints, I might in this very life realize for myself with direct knowledge, and enter and dwell in, the taintless liberation of mind, liberation by wisdom!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya. |
it is possible that by the destruction of the taints, he might in this very life realize for myself with direct knowledge, and enter and dwell in, the taintless liberation of mind, liberation by wisdom. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī”ti. |
Because he practises righteously and lives on principle.'" |
Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: |
When this was said, the brahmin householders of Sālā said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
"Excellent, venerable Gotama! Excellent, venerable Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
'those with eyes will see forms'; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
in the same way, the Dhamma has been made clear in many ways by the venerable Gotama. |
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
We go to the venerable Gotama for refuge, and to the Dhamma, and to the Saṅgha of bhikkhus. |
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. |
May the venerable Gotama remember us as lay followers who have gone for refuge from today for life." |
Sāleyyakasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Discourse to the Brahmins of Sālā, the First, is finished. |
mn42 |
mn42 |
Majjhima Nikāya 42 |
Majjhima Nikāya 42 |
Verañjakasutta |
The Brahmins of Verañjā |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena. |
Now at that time the brahmin householders of Verañjā were residing in Sāvatthī for some business. |
Assosuṁ kho verañjakā brāhmaṇagahapatikā: |
The brahmin householders of Verañjā heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
"Indeed, sirs, the ascetic Gotama, the son of the Sakyans, who went forth from a Sakyan family, is dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now a good report of that venerable Gotama has spread thus: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. |
'That Blessed One is an Arahant, fully awakened, perfected in true knowledge and conduct, sublime, knower of worlds, unsurpassed leader of persons to be tamed, teacher of devas and humans, awakened, blessed.' |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans, having realized it for himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; |
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; |
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
he proclaims the holy life that is entirely complete and pure. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
Indeed, it is good to see such Arahants." |
Atha kho verañjakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; |
Then the brahmin householders of Verañjā approached the Blessed One. |
upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; |
Having approached, some paid homage to the Blessed One and sat down to one side; |
appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; |
some exchanged greetings with the Blessed One, and when this courteous and memorable talk was finished, sat down to one side; |
appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; |
some, having raised their joined palms towards the Blessed One, sat down to one side; |
appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; |
some announced their name and clan in the Blessed One's presence and sat down to one side; |
appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. |
some, remaining silent, sat down to one side. |
Ekamantaṁ nisinnā kho verañjakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: |
Sitting to one side, the brahmin householders of Verañjā said this to the Blessed One: |
“ko nu kho, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti? |
"What, venerable Gotama, is the cause, what is the reason, why some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell? |
Ko pana, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? |
And what, venerable Gotama, is the cause, what is the reason, why some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world?" |
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
"Householders, it is because of unrighteous conduct, unprincipled conduct, that some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell. |
Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. |
It is because of righteous conduct, principled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world." |
“Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma. |
"We do not understand in detail the meaning of this statement spoken in brief by the venerable Gotama, without expounding the meaning in detail. |
Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti. |
It would be good if the venerable Gotama would teach us the Dhamma in such a way that we might understand in detail the meaning of this statement spoken in brief by the venerable Gotama, without expounding the meaning in detail." |
“Tena hi, gahapatayo, suṇātha sādhukaṁ manasi karotha, bhāsissāmī”ti. |
"Well then, householders, listen and pay close attention. I will speak." |
“Evaṁ, bho”ti kho verañjakā brāhmaṇagahapatikā bhagavato paccassosuṁ. |
"Yes, sir," the brahmin householders of Verañjā replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Tividhaṁ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṁ vācāya adhammacārī visamacārī hoti, tividhaṁ manasā adhammacārī visamacārī hoti. |
"Householders, there are three kinds of unrighteous conduct, unprincipled conduct by way of body; four kinds of unrighteous conduct, unprincipled conduct by way of speech; and three kinds of unrighteous conduct, unprincipled conduct by way of mind. |
Kathañca, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti? |
And how, householders, are there three kinds of unrighteous conduct, unprincipled conduct by way of body? |
Idha, gahapatayo, ekacco pāṇātipātī hoti. |
Here, householders, someone kills living beings. |
Luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. |
He is cruel, bloody-handed, given to striking and violence, merciless to living beings. |
Adinnādāyī kho pana hoti. |
He takes what is not given. |
Yaṁ taṁ parassa paravittūpakaraṇaṁ … taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. |
What is another's property and belongings... he takes what is not given, in the manner of theft. |
Kāmesumicchācārī kho pana hoti. |
He engages in sexual misconduct. |
Yā tā māturakkhitā … tathārūpāsu cārittaṁ āpajjitā hoti. |
With those protected by their mother... he engages in such conduct. |
Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti. |
Thus, householders, there are three kinds of unrighteous conduct, unprincipled conduct by way of body. |
Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacārī visamacārī hoti? |
And how, householders, are there four kinds of unrighteous conduct, unprincipled conduct by way of speech? |
Idha, gahapatayo, ekacco musāvādī hoti. |
Here, householders, someone speaks falsehood. |
Sabhāgato vā … sampajānamusā bhāsitā hoti. |
When brought to an assembly... he consciously speaks falsehood. |
Pisuṇavāco kho pana hoti. |
He speaks divisively. |
Ito sutvā amutra akkhātā … vaggakaraṇiṁ vācaṁ bhāsitā hoti. |
What he has heard here he repeats elsewhere... he speaks words that create faction. |
Pharusavāco kho pana hoti. |
He speaks harshly. |
Yā sā vācā aṇḍakā kakkasā … tathārūpiṁ vācaṁ bhāsitā hoti. |
He speaks such words as are rough, hard... he speaks such words. |
Samphappalāpī kho pana hoti. |
He indulges in idle chatter. |
Akālavādī … apariyantavatiṁ anatthasaṁhitaṁ. |
He speaks at the wrong time... without limit, and not connected with benefit. |
Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacārī visamacārī hoti. |
Thus, householders, there are four kinds of unrighteous conduct, unprincipled conduct by way of speech. |
Kathañca, gahapatayo, tividhaṁ manasā adhammacārī visamacārī hoti? |
And how, householders, are there three kinds of unrighteous conduct, unprincipled conduct by way of mind? |
Idha, gahapatayo, ekacco abhijjhālu hoti …pe… taṁ mamassā’ti. |
Here, householders, someone is covetous... (etc.)... 'Oh, that it might be mine!' |
Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: |
He has a mind of ill will, with corrupt mental resolves: |
‘ime sattā haññantu vā … mā vā ahesun’ti. |
'May these beings be slain, or... or may they not exist at all!' |
Micchādiṭṭhiko kho pana hoti viparītadassano: |
He has wrong view, a distorted perspective: |
‘natthi dinnaṁ, natthi yiṭṭhaṁ … sacchikatvā pavedentī’ti. |
'There is nothing given, nothing offered... make them known.' |
Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacārī visamacārī hoti. |
Thus, householders, there are three kinds of unrighteous conduct, unprincipled conduct by way of mind. |
Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
It is because of such unrighteous conduct, unprincipled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a state of deprivation, in a bad destination, in perdition, in hell. |
Tividhaṁ kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṁ vācāya dhammacārī samacārī hoti, tividhaṁ manasā dhammacārī samacārī hoti. |
Householders, there are three kinds of righteous conduct, principled conduct by way of body; four kinds of righteous conduct, principled conduct by way of speech; and three kinds of righteous conduct, principled conduct by way of mind. |
Kathañca, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti? |
And how, householders, are there three kinds of righteous conduct, principled conduct by way of body? |
Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Here, householders, someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa … taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti. |
Abandoning the taking of what is not given, he abstains from taking what is not given; what is another's... he does not take what is not given, in the manner of theft. |
Kāmesumicchācāraṁ pahāya … tathārūpāsu na cārittaṁ āpajjitā hoti. |
Abandoning sexual misconduct... he does not engage in such conduct. |
Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti. |
Thus, householders, there are three kinds of righteous conduct, principled conduct by way of body. |
Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacārī samacārī hoti? |
And how, householders, are there four kinds of righteous conduct, principled conduct by way of speech? |
Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. |
Here, householders, someone, abandoning false speech, abstains from false speech. |
Sabhāgato vā …pe… na sampajānamusā bhāsitā hoti. |
When brought to an assembly... (etc.)... he does not consciously speak falsehood. |
Pisuṇaṁ vācaṁ pahāya … samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Abandoning divisive speech... he speaks words that create concord. |
Pharusaṁ vācaṁ pahāya … tathārūpaṁ vācaṁ bhāsitā hoti. |
Abandoning harsh speech... he speaks such words. |
Samphappalāpaṁ pahāya … kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Abandoning idle chatter... timely, reasoned, circumscribed, connected with benefit. |
Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacārī samacārī hoti. |
Thus, householders, there are four kinds of righteous conduct, principled conduct by way of speech. |
Kathañca, gahapatayo, tividhaṁ manasā dhammacārī samacārī hoti? |
And how, householders, are there three kinds of righteous conduct, principled conduct by way of mind? |
Idha, gahapatayo, ekacco anabhijjhālu hoti. |
Here, householders, someone is not covetous. |
Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: |
He does not covet what is another's property and belongings, thinking: |
‘aho vata yaṁ parassa, taṁ mamassā’ti. |
'Oh, that what is another's might be mine!' |
Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: |
He has a mind without ill will, with uncorrupted mental resolves: |
‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti. |
'May these beings be free from enmity, free from affliction, free from distress, and may they live happily!' |
Sammādiṭṭhiko kho pana hoti aviparītadassano: |
He has right view, an undistorted perspective: |
‘atthi dinnaṁ, atthi yiṭṭhaṁ … sayaṁ abhiññā sacchikatvā pavedentī’ti. |
'There is what is given, what is offered... having realized it for himself by direct knowledge, make them known.' |
Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacārī samacārī hoti. |
Thus, householders, there are three kinds of righteous conduct, principled conduct by way of mind. |
Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
It is because of such righteous conduct, principled conduct, householders, that some beings here, with the breakup of the body, after death, reappear in a good destination, in a heavenly world. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with wealthy khattiyas!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with wealthy khattiyas. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with wealthy brahmins... (etc.)... with wealthy householders!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with wealthy householders. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the devas of the Four Great Kings!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with the devas of the Four Great Kings. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ … yāmānaṁ devānaṁ … tusitānaṁ devānaṁ … nimmānaratīnaṁ devānaṁ … paranimmitavasavattīnaṁ devānaṁ … brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the Tāvatiṃsa devas... the Yāma devas... the Tusita devas... the Nimmānaratī devas... the Paranimmitavasavattī devas... the devas of Brahmā's company!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with the devas of Brahmā's company. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the Ābhā devas!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with the Ābhā devas. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe… appamāṇābhānaṁ devānaṁ … ābhassarānaṁ devānaṁ … parittasubhānaṁ devānaṁ … appamāṇasubhānaṁ devānaṁ … subhakiṇhānaṁ devānaṁ … vehapphalānaṁ devānaṁ … avihānaṁ devānaṁ … atappānaṁ devānaṁ … sudassānaṁ devānaṁ … sudassīnaṁ devānaṁ … akaniṭṭhānaṁ devānaṁ … ākāsānañcāyatanūpagānaṁ devānaṁ … viññāṇañcāyatanūpagānaṁ devānaṁ … ākiñcaññāyatanūpagānaṁ devānaṁ … nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; |
'Oh, that with the breakup of the body, after death, I might reappear in companionship with the Parittābhā devas... (etc.)... the Appamāṇābhā devas... the Ābhassara devas... the Parittasubhā devas... the Appamāṇasubhā devas... the Subhakiṇhā devas... the Vehapphalā devas... the Avihā devas... the Atappā devas... the Sudassā devas... the Sudassī devas... the Akaniṭṭhā devas... the devas of the base of infinite space... the devas of the base of infinite consciousness... the devas of the base of nothingness... the devas of the base of neither-perception-nor-non-perception!' |
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya. |
it is possible that with the breakup of the body, after death, he might reappear in companionship with the devas of the base of neither-perception-nor-non-perception. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī. |
Because he practises righteously and lives on principle. |
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: |
If, householders, one who practises righteously and lives on principle should wish: |
‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti; |
'Oh, that by the destruction of the taints, I might in this very life realize for myself with direct knowledge, and enter and dwell in, the taintless liberation of mind, liberation by wisdom!' |
ṭhānaṁ kho panetaṁ vijjati, ‘yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya. |
it is possible that 'by the destruction of the taints, he might in this very life realize for myself with direct knowledge, and enter and dwell in, the taintless liberation of mind, liberation by wisdom. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi so dhammacārī samacārī’”ti. |
Because he practises righteously and lives on principle.'" |
Evaṁ vutte, verañjakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: |
When this was said, the brahmin householders of Verañjā said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
"Excellent, venerable Gotama! Excellent, venerable Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
'those with eyes will see forms'; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
in the same way, the Dhamma has been made clear in many ways by the venerable Gotama. |
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
We go to the venerable Gotama for refuge, and to the Dhamma, and to the Saṅgha of bhikkhus. |
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. |
May the venerable Gotama remember us as lay followers who have gone for refuge from today for life." |
Verañjakasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Discourse to the Brahmins of Verañjā, the Second, is finished. |
mn43 |
mn43 |
Majjhima Nikāya 43 |
Majjhima Nikāya 43 |
Mahāvedallasutta |
The Greater Series of Questions and Answers |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; |
Then the Venerable Mahākoṭṭhita, having risen from seclusion in the evening, approached the Venerable Sāriputta. |
upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. |
Having approached, he exchanged greetings with the Venerable Sāriputta. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
When this courteous and memorable talk was finished, he sat down to one side. |
Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: |
Sitting to one side, the Venerable Mahākoṭṭhita said this to the Venerable Sāriputta: |
“‘Duppañño duppañño’ti, āvuso, vuccati. |
"'One of dull wisdom, one of dull wisdom,' friend, it is said. |
Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti? |
To what extent, friend, is one called 'one of dull wisdom'?" |
“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati. |
"'One does not understand, one does not understand,' friend, therefore one is called 'one of dull wisdom.' |
Kiñca nappajānāti? |
And what does one not understand? |
‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti. |
'This is suffering,' one does not understand; 'this is the origin of suffering,' one does not understand; 'this is the cessation of suffering,' one does not understand; 'this is the path leading to the cessation of suffering,' one does not understand. |
‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti. |
"'One does not understand, one does not understand,' friend, therefore one is called 'one of dull wisdom.'" |
“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi: |
"Good, friend," said the Venerable Mahākoṭṭhita, delighting and rejoicing in the Venerable Sāriputta's words, and he asked the Venerable Sāriputta a further question: |
“‘Paññavā paññavā’ti, āvuso, vuccati. |
"'One with wisdom, one with wisdom,' friend, it is said. |
Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti? |
To what extent, friend, is one called 'one with wisdom'?" |
“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati. |
"'One understands, one understands,' friend, therefore one is called 'one with wisdom.' |
Kiñca pajānāti? |
And what does one understand? |
‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti. |
'This is suffering,' one understands; 'this is the origin of suffering,' one understands; 'this is the cessation of suffering,' one understands; 'this is the path leading to the cessation of suffering,' one understands. |
‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti. |
"'One understands, one understands,' friend, therefore one is called 'one with wisdom.'" |
“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati. |
"'Consciousness, consciousness,' friend, it is said. |
Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti? |
To what extent, friend, is it called 'consciousness'?" |
“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati. |
"'It cognizes, it cognizes,' friend, therefore it is called 'consciousness.' |
Kiñca vijānāti? |
And what does it cognize? |
Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. |
It cognizes happiness, it cognizes suffering, it cognizes neither-suffering-nor-happiness. |
‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti. |
"'It cognizes, it cognizes,' friend, therefore it is called 'consciousness.'" |
“Yā cāvuso, paññā yañca viññāṇaṁ—ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? |
"Friend, this wisdom and this consciousness—are these qualities conjoined or disjoined? |
Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? |
And is it possible, having separated them one from another, to point out their difference?" |
“Yā cāvuso, paññā yañca viññāṇaṁ—ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. |
"Friend, this wisdom and this consciousness—these qualities are conjoined, not disjoined. |
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. |
And it is not possible, having separated them one from another, to point out their difference. |
Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti. |
For what one understands, that one cognizes; what one cognizes, that one understands. |
Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. |
Therefore these qualities are conjoined, not disjoined. |
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti. |
And it is not possible, having separated them one from another, to point out their difference." |
“Yā cāvuso, paññā yañca viññāṇaṁ—imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti? |
Friend, this wisdom and this consciousness—these qualities being conjoined, not disjoined—what is their difference? |
“Yā cāvuso, paññā yañca viññāṇaṁ—imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ. |
"Friend, this wisdom and this consciousness—these qualities being conjoined, not disjoined—wisdom is to be developed, consciousness is to be fully understood. |
Idaṁ nesaṁ nānākaraṇan”ti. |
This is their difference." |
“‘Vedanā vedanā’ti, āvuso, vuccati. |
"'Feeling, feeling,' friend, it is said. |
Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti? |
To what extent, friend, is it called 'feeling'?" |
“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati. |
"'It feels, it feels,' friend, therefore it is called 'feeling.' |
Kiñca vedeti? |
And what does it feel? |
Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. |
It feels happiness, it feels suffering, it feels neither-suffering-nor-happiness. |
‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti. |
"'It feels, it feels,' friend, therefore it is called 'feeling.'" |
“‘Saññā saññā’ti, āvuso, vuccati. |
"'Perception, perception,' friend, it is said. |
Kittāvatā nu kho, āvuso, saññāti vuccatī”ti? |
To what extent, friend, is it called 'perception'?" |
“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati. |
"'It perceives, it perceives,' friend, therefore it is called 'perception.' |
Kiñca sañjānāti? |
And what does it perceive? |
Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. |
It perceives blue, it perceives yellow, it perceives red, it perceives white. |
‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti. |
"'It perceives, it perceives,' friend, therefore it is called 'perception.'" |
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? |
"Friend, this feeling, this perception, and this consciousness—are these qualities conjoined or disjoined? |
Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? |
And is it possible, having separated them one from another, to point out their difference?" |
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. |
"Friend, this feeling, this perception, and this consciousness—these qualities are conjoined, not disjoined. |
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. |
And it is not possible, having separated them one from another, to point out their difference. |
Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti. |
For what one feels, that one perceives; and what one perceives, that one cognizes. |
Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā. |
Therefore these qualities are conjoined, not disjoined. |
Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti. |
And it is not possible, having separated them one from another, to point out their difference." |
“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti? |
Friend, what is cognizable by purified mind-consciousness that is detached from the five [sense] faculties? |
“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti. |
Friend, by purified mind-consciousness that is detached from the five [sense] faculties, the base of infinite space is cognizable [by thinking] 'space is infinite'; the base of infinite consciousness is cognizable [by thinking] 'consciousness is infinite'; the base of nothingness is cognizable [by thinking] 'there is nothing.' |
“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti? |
Friend, by what does one understand a cognizable phenomenon? |
“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti. |
Friend, one understands a cognizable phenomenon with the eye of wisdom. |
“Paññā panāvuso, kimatthiyā”ti? |
Friend, for what purpose is wisdom? |
“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti. |
Friend, wisdom is for direct knowledge, for full understanding, for abandoning. |
“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti? |
Friend, how many conditions are there for the arising of right view? |
“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya—parato ca ghoso, yoniso ca manasikāro. |
"Friend, there are two conditions for the arising of right view: the voice of another and wise attention. |
Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti. |
These, friend, are the two conditions for the arising of right view." |
“Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti? |
Friend, supported by how many factors does right view have liberation of mind as its fruit and benefit, and liberation by wisdom as its fruit and benefit? |
“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca. |
"Friend, supported by five factors, right view has liberation of mind as its fruit and benefit, and liberation by wisdom as its fruit and benefit. |
Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. |
Here, friend, right view is supported by virtue, supported by learning, supported by discussion, supported by serenity, and supported by insight. |
Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti. |
Supported by these five factors, friend, right view has liberation of mind as its fruit and benefit, and liberation by wisdom as its fruit and benefit." |
“Kati panāvuso, bhavā”ti? |
“Friend, how many kinds of becoming are there?” |
“Tayome, āvuso, bhavā—kāmabhavo, rūpabhavo, arūpabhavo”ti. |
Friend, there are these three kinds of becoming: sense-sphere becoming, form-sphere becoming, and formless-sphere becoming. |
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti? |
Friend, how does future renewed existence come to be? |
“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti. |
Friend, for beings hindered by ignorance and fettered by craving, delighting here and there—thus future renewed existence comes to be. |
“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti? |
Friend, how does future renewed existence not come to be? |
“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti. |
Friend, with the fading away of ignorance, the arising of true knowledge, and the cessation of craving—thus future renewed existence does not come to be. |
“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti? |
Friend, what is the first jhāna? |
“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati—idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti. |
Here, friend, secluded from sensual pleasures, secluded from unskillful qualities, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion—this, friend, is called the first jhāna. |
“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti? |
Friend, of how many factors is the first jhāna? |
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ. |
"Friend, the first jhāna has five factors. |
Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. |
Here, friend, for a bhikkhu who has attained the first jhāna, there is thought, examination, rapture, happiness, and one-pointedness of mind. |
Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti. |
Thus, friend, the first jhāna has five factors." |
“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti? |
Friend, of how many factors is the first jhāna devoid, and with how many factors is it endowed? |
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ. |
"Friend, the first jhāna is devoid of five factors and endowed with five factors. |
Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti; |
Here, friend, for a bhikkhu who has attained the first jhāna, sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, and doubt is abandoned; |
vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. |
and there is thought, examination, rapture, happiness, and one-pointedness of mind. |
Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti. |
Thus, friend, the first jhāna is devoid of five factors and endowed with five factors." |
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. |
"Friend, these five faculties have different ranges, different fields, and do not experience each other's field and range, that is, the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty. |
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti? |
Of these five faculties, friend, which have different ranges, different fields, and do not experience each other's field and range, what is their resort, and what experiences their fields and ranges?" |
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. |
"Friend, these five faculties have different ranges, different fields, and do not experience each other's field and range, that is, the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty. |
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti. |
Of these five faculties, friend, which have different ranges, different fields, and do not experience each other's field and range, mind is their resort, and mind experiences their fields and ranges." |
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. |
"Friend, these five faculties, that is, the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty. |
Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti? |
These five faculties, friend, in dependence on what do they stand?" |
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. |
"Friend, these five faculties, that is, the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty. |
Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti. |
These five faculties, friend, stand in dependence on vitality." |
“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti? |
Friend, in dependence on what does vitality stand? |
“Āyu usmaṁ paṭicca tiṭṭhatī”ti. |
Vitality stands in dependence on heat. |
“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti? |
Friend, in dependence on what does heat stand? |
“Usmā āyuṁ paṭicca tiṭṭhatī”ti. |
Heat stands in dependence on vitality. |
“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: |
"Just now, friend, we understood the Venerable Sāriputta's statement thus: |
‘āyu usmaṁ paṭicca tiṭṭhatī’ti. |
'Vitality stands in dependence on heat.' |
Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: |
And just now, friend, we understood the Venerable Sāriputta's statement thus: |
‘usmā āyuṁ paṭicca tiṭṭhatī’ti. |
'Heat stands in dependence on vitality.' |
Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? |
How, friend, is the meaning of this statement to be seen?" |
“Tena hāvuso, upamaṁ te karissāmi; |
"Well then, friend, I will give you a simile; |
upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
for by a simile some intelligent people understand the meaning of what is said. |
Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati; |
Just as, friend, when an oil lamp is burning, light is discerned in dependence on the flame, and the flame is discerned in dependence on the light; |
evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti. |
in the same way, friend, vitality stands in dependence on heat, and heat stands in dependence on vitality." |
“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti? |
Friend, are those vital formations the same as feelable phenomena, or are vital formations one thing and feelable phenomena another? |
“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā. |
"Friend, vital formations are not the same as feelable phenomena. |
Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha. |
If, friend, vital formations were the same as feelable phenomena, then the emergence of a bhikkhu who has attained the cessation of perception and feeling would not be discernible. |
Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti. |
But because, friend, vital formations are one thing and feelable phenomena another, the emergence of a bhikkhu who has attained the cessation of perception and feeling is discernible." |
“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; |
"Friend, when how many qualities leave this body, |
athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti? |
then this body lies cast away, flung aside, like an inanimate log?" |
“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; |
"Friend, when three qualities leave this body—vitality, heat, and consciousness— |
athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti. |
then this body lies cast away, flung aside, like an inanimate log." |
“Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti? |
Friend, between one who is dead, who has passed away, and a bhikkhu who has attained the cessation of perception and feeling—what is the difference? |
“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. |
"Friend, in one who is dead, who has passed away, his bodily formations have ceased and are stilled, his verbal formations have ceased and are stilled, his mental formations have ceased and are stilled, his vitality is exhausted, his heat has subsided, and his faculties are broken up. |
Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. |
In a bhikkhu who has attained the cessation of perception and feeling, his bodily formations have ceased and are stilled, his verbal formations have ceased and are stilled, his mental formations have ceased and are stilled, but his vitality is not exhausted, his heat has not subsided, and his faculties are clear. |
Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti. |
Between one who is dead, who has passed away, and a bhikkhu who has attained the cessation of perception and feeling—this is their difference." |
“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti? |
Friend, how many conditions are there for the attainment of the neither-painful-nor-pleasant liberation of mind? |
“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. |
"Friend, there are four conditions for the attainment of the neither-painful-nor-pleasant liberation of mind. |
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Here, friend, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti. |
These, friend, are the four conditions for the attainment of the neither-painful-nor-pleasant liberation of mind." |
“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti? |
Friend, how many conditions are there for the attainment of the signless liberation of mind? |
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā—sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. |
"Friend, there are two conditions for the attainment of the signless liberation of mind: non-attention to all signs and attention to the signless element. |
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti. |
These, friend, are the two conditions for the attainment of the signless liberation of mind." |
“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti? |
Friend, how many conditions are there for the maintenance of the signless liberation of mind? |
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. |
"Friend, there are three conditions for the maintenance of the signless liberation of mind: non-attention to all signs, attention to the signless element, and prior determination. |
Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti. |
These, friend, are the three conditions for the maintenance of the signless liberation of mind." |
“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti? |
Friend, how many conditions are there for emergence from the signless liberation of mind? |
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya—sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. |
"Friend, there are two conditions for emergence from the signless liberation of mind: attention to all signs and non-attention to the signless element. |
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti. |
These, friend, are the two conditions for emergence from the signless liberation of mind." |
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti? |
Friend, this immeasurable liberation of mind, this liberation of mind through nothingness, this liberation of mind through emptiness, and this signless liberation of mind—are these qualities different in meaning and different in phrasing, or are they one in meaning and different only in phrasing? |
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; |
"Friend, this immeasurable liberation of mind, this liberation of mind through nothingness, this liberation of mind through emptiness, and this signless liberation of mind—there is a way, friend, in which these qualities are different in meaning and different in phrasing; |
atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ. |
and there is also a way, friend, in which these qualities are one in meaning and different only in phrasing. |
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca? |
And what, friend, is the way in which these qualities are different in meaning and different in phrasing? |
Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
Here, friend, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
With a mind imbued with compassion... (etc.)... with a mind imbued with altruistic joy... with a mind imbued with equanimity, he dwells pervading one quarter, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Ayaṁ vuccatāvuso, appamāṇā cetovimutti. |
This, friend, is called the immeasurable liberation of mind. |
Katamā cāvuso, ākiñcaññā cetovimutti? |
And what, friend, is the liberation of mind through nothingness? |
Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. |
Here, friend, by completely surmounting the base of infinite consciousness, aware that 'there is nothing,' a bhikkhu enters and dwells in the base of nothingness. |
Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti. |
This, friend, is called the liberation of mind through nothingness. |
Katamā cāvuso, suññatā cetovimutti? |
And what, friend, is the liberation of mind through emptiness? |
Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
Here, friend, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: |
‘suññamidaṁ attena vā attaniyena vā’ti. |
'This is empty of self or of what belongs to self.' |
Ayaṁ vuccatāvuso, suññatā cetovimutti. |
This, friend, is called the liberation of mind through emptiness. |
Katamā cāvuso, animittā cetovimutti? |
And what, friend, is the signless liberation of mind? |
Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. |
Here, friend, by non-attention to all signs, a bhikkhu enters and dwells in the signless concentration of mind. |
Ayaṁ vuccatāvuso, animittā cetovimutti. |
This, friend, is called the signless liberation of mind. |
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca. |
This, friend, is the way in which these qualities are different in meaning and different in phrasing. |
Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ? |
And what, friend, is the way in which these qualities are one in meaning and different only in phrasing? |
Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. |
Lust, friend, is a maker of measurement; hatred is a maker of measurement; delusion is a maker of measurement. |
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
In a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. |
Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. |
Insofar, friend, as there are immeasurable liberations of mind, the unshakable liberation of mind is declared the chief among them. |
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. |
That unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion. |
Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. |
Lust, friend, is an impediment; hatred is an impediment; delusion is an impediment. |
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
In a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. |
Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. |
Insofar, friend, as there are liberations of mind through nothingness, the unshakable liberation of mind is declared the chief among them. |
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. |
That unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion. |
Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. |
Lust, friend, is a maker of signs; hatred is a maker of signs; delusion is a maker of signs. |
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
In a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. |
Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. |
Insofar, friend, as there are signless liberations of mind, the unshakable liberation of mind is declared the chief among them. |
Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. |
That unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion. |
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti. |
This, friend, is the way in which these qualities are one in meaning and different only in phrasing." |
Idamavocāyasmā sāriputto. |
The Venerable Sāriputta said this. |
Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti. |
Satisfied, the Venerable Mahākoṭṭhita delighted in the Venerable Sāriputta's words. |
Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Greater Series of Questions and Answers, the Third, is finished. |
mn44 |
mn44 |
Majjhima Nikāya 44 |
Majjhima Nikāya 44 |
Cūḷavedallasutta |
The Shorter Series of Questions and Answers |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary. |
Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; |
Then the lay follower Visākha approached the bhikkhunī Dhammadinnā. |
upasaṅkamitvā dhammadinnaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the bhikkhunī Dhammadinnā and sat down to one side. |
Ekamantaṁ nisinno kho visākho upāsako dhammadinnaṁ bhikkhuniṁ etadavoca: |
Sitting to one side, the lay follower Visākha said this to the bhikkhunī Dhammadinnā: |
“‘sakkāyo sakkāyo’ti, ayye, vuccati. |
"'Identity, identity,' lady, it is said. |
Katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti? |
Now what, lady, is identity spoken of by the Blessed One?" |
“Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. |
"These five aggregates subject to clinging, friend Visākha, are spoken of as identity by the Blessed One, that is, the material form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging. |
Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti. |
These five aggregates subject to clinging, friend Visākha, are spoken of as identity by the Blessed One." |
“Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā dhammadinnaṁ bhikkhuniṁ uttariṁ pañhaṁ apucchi: |
"Good, lady," said the lay follower Visākha, delighting and rejoicing in the bhikkhunī Dhammadinnā's words, and he asked the bhikkhunī Dhammadinnā a further question: |
“‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. |
"'Origin of identity, origin of identity,' lady, it is said. |
Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti? |
Now what, lady, is the origin of identity spoken of by the Blessed One?" |
“Yāyaṁ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā bhavataṇhā vibhavataṇhā; |
"This craving, friend Visākha, which leads to renewed existence, accompanied by delight and lust, delighting now here, now there—that is, craving for sensual pleasures, craving for becoming, craving for non-becoming; |
ayaṁ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti. |
this, friend Visākha, is the origin of identity spoken of by the Blessed One." |
“‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. |
"'Cessation of identity, cessation of identity,' lady, it is said. |
Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti? |
Now what, lady, is the cessation of identity spoken of by the Blessed One?" |
“Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; |
"The remainderless fading away and cessation of that same craving, friend Visākha, the giving up, the relinquishing of it, freedom from it, non-reliance on it; |
ayaṁ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti. |
this, friend Visākha, is the cessation of identity spoken of by the Blessed One." |
“‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. |
"'The path leading to the cessation of identity, the path leading to the cessation of identity,' lady, it is said. |
Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti? |
Now what, lady, is the path leading to the cessation of identity spoken of by the Blessed One?" |
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti. |
This Noble Eightfold Path itself, friend Visākha, is the path leading to the cessation of identity spoken of by the Blessed One, that is, right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
“Taññeva nu kho, ayye, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti? |
Lady, is clinging the same as these five aggregates subject to clinging, or is clinging something apart from the five aggregates subject to clinging? |
“Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ. |
"Friend Visākha, clinging is not the same as these five aggregates subject to clinging, nor is clinging something apart from the five aggregates subject to clinging. |
Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti. |
But, friend Visākha, whatever desire and lust there is in relation to the five aggregates subject to clinging, that is the clinging there." |
“Kathaṁ panāyye, sakkāyadiṭṭhi hotī”ti? |
“Bhikkhunī, how does the **view of self** arise?” |
“Idhāvuso visākha, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. |
“Here, Visākha, an **uninstructed ordinary person**, who is not skilled and disciplined in the Dhamma of the noble ones, who is not accustomed to seeing the noble ones and is unskilled and undisciplined in their Dhamma, regards **form as self**, or **self as possessing form**, or **form as in self**, or **self as in form**. |
Vedanaṁ …pe… |
He regards **feeling** as self, or self as possessing feeling, or feeling as in self, or self as in feeling. |
saññaṁ … |
He regards **perception** as self, or self as possessing perception, or perception as in self, or self as in perception. |
saṅkhāre … |
He regards **volitional formations** as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. |
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. |
He regards **consciousness** as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. |
Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti. |
That, Visākha, is how the **view of self** arises.” |
“Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti? |
“Bhikkhunī, how does the **view of self** not arise?” |
“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. |
“Here, Visākha, an **instructed noble-one's-disciple**, who is skilled and disciplined in the Dhamma of the noble ones, who is accustomed to seeing the noble ones and is skilled and disciplined in their Dhamma, does not regard **form as self**, or self as possessing form, or form as in self, or self as in form. |
Na vedanaṁ …pe… |
He does not regard **feeling** as self, or self as possessing feeling, or feeling as in self, or self as in feeling. |
na saññaṁ … |
He does not regard **perception** as self, or self as possessing perception, or perception as in self, or self as in perception. |
na saṅkhāre …pe… |
He does not regard **volitional formations** as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. |
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. |
He does not regard **consciousness** as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. |
Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti. |
That, Visākha, is how the **view of self** does not arise.” |
“Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti? |
“Bhikkhunī, what is the **Noble Eightfold Path**?” |
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti. |
“It is this **Noble Eightfold Path**, Visākha; that is to say: **right view**, **right intention**, **right speech**, **right action**, **right livelihood**, **right effort**, **right mindfulness**, **right concentration**.” |
“Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti? |
“Bhikkhunī, is the **Noble Eightfold Path conditioned** or **unconditioned**?” |
“Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti. |
“The **Noble Eightfold Path**, Visākha, is **conditioned**.” |
“Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti? |
“Bhikkhunī, are the **three aggregates** included by the Noble Eightfold Path, or is the **Noble Eightfold Path** included by the **three aggregates**?” |
“Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; |
“The **three aggregates**, Visākha, are not included by the Noble Eightfold Path; |
tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. |
but rather, Visākha, the Noble Eightfold Path is included by the three aggregates. |
Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. |
Whatever, Visākha, is **right speech**, **right action**, and **right livelihood**, these states are included in the **aggregate of virtue**. |
Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. |
Whatever is **right effort**, **right mindfulness**, and **right concentration**, these states are included in the **aggregate of concentration**. |
Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā”ti. |
Whatever is **right view** and **right intention**, these states are included in the **aggregate of wisdom**.” |
“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti? |
“Bhikkhunī, what is **concentration**, what are the **signs of concentration**, what are the **requisites of concentration**, and what is the **development of concentration**?” |
“Yā kho, āvuso visākha, cittassa ekaggatā ayaṁ samādhi; |
“The **one-pointedness of mind**, Visākha, is concentration; |
cattāro satipaṭṭhānā samādhinimittā; |
the **four establishments of mindfulness** are the signs of concentration; |
cattāro sammappadhānā samādhiparikkhārā. |
the **four right strivings** are the requisites of concentration. |
Yā tesaṁyeva dhammānaṁ āsevanā bhāvanā bahulīkammaṁ, ayaṁ ettha samādhibhāvanā”ti. |
The practice, development, and cultivation of these same states—this is the **development of concentration** here.” |
“Kati panāyye, saṅkhārā”ti? |
“Bhikkhunī, how many **volitional formations** are there?” |
“Tayome, āvuso visākha, saṅkhārā—kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti. |
“There are these three **volitional formations**, Visākha—**bodily volitional formation**, **verbal volitional formation**, **mental volitional formation**.” |
“Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti? |
“Bhikkhunī, what is the **bodily volitional formation**, what is the **verbal volitional formation**, what is the **mental volitional formation**?” |
“Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti. |
“The **in-breaths and out-breaths**, Visākha, are the bodily volitional formation; **thought and examination** are the verbal volitional formation; **perception and feeling** are the mental volitional formation.” |
“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti? |
“Bhikkhunī, why are the **in-breaths and out-breaths** the bodily volitional formation, why are **thought and examination** the verbal volitional formation, why are **perception and feeling** the mental volitional formation?” |
“Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. |
“The **in-breaths and out-breaths**, Visākha, are physical states, bound up with the body, therefore the in-breaths and out-breaths are the bodily volitional formation. |
Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. |
First, Visākha, one thinks and examines, and then one breaks into speech, therefore thought and examination are the verbal volitional formation. |
Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti. |
Perception and feeling, Visākha, are mental states, bound up with the mind, therefore perception and feeling are the mental volitional formation.” |
“Kathaṁ panāyye, saññāvedayitanirodhasamāpatti hotī”ti? |
“Bhikkhunī, how does the attainment of the **cessation of perception and feeling** occur?” |
“Na kho, āvuso visākha, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti: |
“When a bhikkhu, Visākha, is attaining the **cessation of perception and feeling**, it does not occur to him: |
‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. |
‘I will attain the cessation of perception and feeling,’ or ‘I am attaining the cessation of perception and feeling,’ or ‘I have attained the cessation of perception and feeling.’ |
Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti. |
Rather, his mind has been previously developed in such a way as to lead him to that state.” |
“Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? |
“When a bhikkhu, Bhikkhunī, is attaining the **cessation of perception and feeling**, which states cease first: **bodily volitional formation**, **verbal volitional formation**, or **mental volitional formation**?” |
“Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti. |
“When a bhikkhu, Visākha, is attaining the cessation of perception and feeling, first the **verbal volitional formation** ceases, then the **bodily volitional formation**, then the **mental volitional formation**.” |
“Kathaṁ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti? |
“Bhikkhunī, how does the **emergence from the attainment of the cessation of perception and feeling** occur?” |
“Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: |
“When a bhikkhu, Visākha, is emerging from the **attainment of the cessation of perception and feeling**, it does not occur to him: |
‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. |
‘I will emerge from the cessation of perception and feeling,’ or ‘I am emerging from the cessation of perception and feeling,’ or ‘I have emerged from the cessation of perception and feeling.’ |
Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti. |
Rather, his mind has been previously developed in such a way as to lead him to that state.” |
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ uppajjanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? |
“When a bhikkhu, Bhikkhunī, is emerging from the **attainment of the cessation of perception and feeling**, which states arise first: **bodily volitional formation**, **verbal volitional formation**, or **mental volitional formation**?” |
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti. |
“When a bhikkhu, Visākha, is emerging from the cessation of perception and feeling, first the **mental volitional formation** arises, then the **bodily volitional formation**, then the **verbal volitional formation**.” |
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti? |
“Bhikkhunī, when a bhikkhu has emerged from the **attainment of the cessation of perception and feeling**, how many **contacts** touch him?” |
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti. |
“When a bhikkhu, Visākha, has emerged from the cessation of perception and feeling, three **contacts** touch him—the **contact of emptiness**, the **contact of signlessness**, and the **contact of the aimless**.” |
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṁninnaṁ cittaṁ hoti kiṁpoṇaṁ kiṁpabbhāran”ti? |
“Bhikkhunī, when a bhikkhu has emerged from the **attainment of the cessation of perception and feeling**, to what does his mind **incline**, to what does it **tend**, to what does it **lean**?” |
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṁ cittaṁ hoti, vivekapoṇaṁ vivekapabbhāran”ti. |
“When a bhikkhu, Visākha, has emerged from the cessation of perception and feeling, his mind **inclines to seclusion**, **tends to seclusion**, and **leans to seclusion**.” |
“Kati panāyye, vedanā”ti? |
“Bhikkhunī, how many **feelings** are there?” |
“Tisso kho imā, āvuso visākha, vedanā—sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti. |
“There are these three **feelings**, Visākha—**pleasant feeling**, **painful feeling**, and **neither-painful-nor-pleasant feeling**.” |
“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti? |
“Bhikkhunī, what is **pleasant feeling**, what is **painful feeling**, what is **neither-painful-nor-pleasant feeling**?” |
“Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā sukhaṁ sātaṁ vedayitaṁ—ayaṁ sukhā vedanā. |
“Whatever, Visākha, is bodily or mental pleasure, a pleasant experience—this is **pleasant feeling**. |
Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā dukkhaṁ asātaṁ vedayitaṁ—ayaṁ dukkhā vedanā. |
Whatever, Visākha, is bodily or mental pain, an unpleasant experience—this is **painful feeling**. |
Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ—ayaṁ adukkhamasukhā vedanā”ti. |
Whatever, Visākha, is bodily or mental feeling that is neither pleasant nor unpleasant—this is **neither-painful-nor-pleasant feeling**.” |
“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti? |
“Bhikkhunī, what is pleasant for **pleasant feeling**, what is painful for pleasant feeling? What is pleasant for **painful feeling**, what is painful for painful feeling? What is pleasant for **neither-painful-nor-pleasant feeling**, what is painful for neither-painful-nor-pleasant feeling?” |
“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; |
“**Pleasant feeling**, Visākha, is **pleasant in its persistence**, **painful in its change**; |
dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā; |
**painful feeling** is **painful in its persistence**, **pleasant in its change**; |
adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti. |
**neither-painful-nor-pleasant feeling** is **pleasant in its knowledge**, **painful in its lack of knowledge**.” |
“Sukhāya panāyye, vedanāya kiṁ anusayo anuseti, dukkhāya vedanāya kiṁ anusayo anuseti, adukkhamasukhāya vedanāya kiṁ anusayo anusetī”ti? |
“Bhikkhunī, what **underlying tendency** underlies pleasant feeling, what **underlying tendency** underlies painful feeling, what **underlying tendency** underlies neither-painful-nor-pleasant feeling?” |
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. |
“The **underlying tendency to lust**, Visākha, underlies pleasant feeling. The **underlying tendency to aversion** underlies painful feeling. The **underlying tendency to ignorance** underlies neither-painful-nor-pleasant feeling.” |
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti? |
“Bhikkhunī, does the **underlying tendency to lust** underlie all pleasant feelings? Does the **underlying tendency to aversion** underlie all painful feelings? Does the **underlying tendency to ignorance** underlie all neither-painful-nor-pleasant feelings?” |
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. |
“No, Visākha, the **underlying tendency to lust** does not underlie all pleasant feelings. The **underlying tendency to aversion** does not underlie all painful feelings. The **underlying tendency to ignorance** does not underlie all neither-painful-nor-pleasant feelings. |
“Sukhāya panāyye, vedanāya kiṁ pahātabbaṁ, dukkhāya vedanāya kiṁ pahātabbaṁ, adukkhamasukhāya vedanāya kiṁ pahātabban”ti? |
“Bhikkhunī, what should be **abandoned** in relation to pleasant feeling, what should be **abandoned** in relation to painful feeling, what should be **abandoned** in relation to neither-painful-nor-pleasant feeling?” |
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti. |
“The **underlying tendency to lust**, Visākha, should be abandoned in relation to pleasant feeling. The **underlying tendency to aversion** should be abandoned in relation to painful feeling. The **underlying tendency to ignorance** should be abandoned in relation to neither-painful-nor-pleasant feeling.” |
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti? |
“Bhikkhunī, should the **underlying tendency to lust** be abandoned in relation to all pleasant feelings? Should the **underlying tendency to aversion** be abandoned in relation to all painful feelings? Should the **underlying tendency to ignorance** be abandoned in relation to all neither-painful-nor-pleasant feelings?” |
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. |
“No, Visākha, the **underlying tendency to lust** should not be abandoned in relation to all pleasant feelings. The **underlying tendency to aversion** should not be abandoned in relation to all painful feelings. The **underlying tendency to ignorance** should not be abandoned in relation to all neither-painful-nor-pleasant feelings. |
Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, Visākha, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the **first jhāna**, which is accompanied by thought and examination, with joy and pleasure born of seclusion. |
Rāgaṁ tena pajahati, na tattha rāgānusayo anuseti. |
He **abandons lust** by this, and the underlying tendency to lust does not underlie it. |
Idhāvuso visākha, bhikkhu iti paṭisañcikkhati: |
Here, Visākha, a bhikkhu reflects thus: |
‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti? |
‘When shall I enter and dwell in that dimension which the noble ones now enter and dwell in?’ |
Iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṁ. |
As he establishes longing for the unsurpassed liberations, vexation arises conditioned by that longing. |
Paṭighaṁ tena pajahati, na tattha paṭighānusayo anuseti. |
He **abandons aversion** by this, and the underlying tendency to aversion does not underlie it. |
Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Here, Visākha, a bhikkhu, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the **fourth jhāna**, which is neither painful nor pleasant, and which is purified by equanimity and mindfulness. |
Avijjaṁ tena pajahati, na tattha avijjānusayo anusetī”ti. |
He **abandons ignorance** by this, and the underlying tendency to ignorance does not underlie it.” |
“Sukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti? |
“Bhikkhunī, what is the **counterpart** of pleasant feeling?” |
“Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti. |
“The **counterpart** of pleasant feeling, Visākha, is **painful feeling**.” |
“Dukkhāya pannāyye, vedanāya kiṁ paṭibhāgo”ti? |
“Bhikkhunī, what is the **counterpart** of painful feeling?” |
“Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti. |
“The **counterpart** of painful feeling, Visākha, is **pleasant feeling**.” |
“Adukkhamasukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti? |
“Bhikkhunī, what is the **counterpart** of neither-painful-nor-pleasant feeling?” |
“Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti. |
“The **counterpart** of neither-painful-nor-pleasant feeling, Visākha, is **ignorance**.” |
“Avijjāya panāyye, kiṁ paṭibhāgo”ti? |
“Bhikkhunī, what is the **counterpart** of ignorance?” |
“Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti. |
“The **counterpart** of ignorance, Visākha, is **knowledge**.” |
“Vijjāya panāyye, kiṁ paṭibhāgo”ti? |
“Bhikkhunī, what is the **counterpart** of knowledge?” |
“Vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti. |
“The **counterpart** of knowledge, Visākha, is **liberation**.” |
“Vimuttiyā panāyye, kiṁ paṭibhāgo”ti? |
“Bhikkhunī, what is the **counterpart** of liberation?” |
“Vimuttiyā kho, āvuso visākha, nibbānaṁ paṭibhāgo”ti. |
“nirvana.” |
“Nibbānassa panāyye, kiṁ paṭibhāgo”ti? |
“What is the counterpart of nirvana?” |
“Accayāsi, āvuso visākha, pañhaṁ, nāsakkhi pañhānaṁ pariyantaṁ gahetuṁ. |
“You have gone too far, Visākha, you could not grasp the limit of the questions. |
Nibbānogadhañhi, āvuso visākha, brahmacariyaṁ, nibbānaparāyanaṁ nibbānapariyosānaṁ. |
The holy life, Visākha, is **immersed in Nibbāna**, has **Nibbāna as its destination**, and **Nibbāna as its ultimate goal**. |
Ākaṅkhamāno ca tvaṁ, āvuso visākha, bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti. |
If you wish, Visākha, you may approach the Blessed One and ask him about this matter; you should remember it as the Blessed One explains it to you.” |
Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; |
Then the lay follower Visākha, having delighted and rejoiced in the Bhikkhunī Dhammadinnā’s words, rose from his seat, paid homage to Bhikkhunī Dhammadinnā, circumambulated her, and went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. |
Sitting to one side, the lay follower Visākha reported to the Blessed One all the conversation that had taken place with Bhikkhunī Dhammadinnā. |
Evaṁ vutte, bhagavā visākhaṁ upāsakaṁ etadavoca: |
When this was said, the Blessed One said to the lay follower Visākha: |
“paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. |
“Bhikkhunī Dhammadinnā, Visākha, is **wise**; Bhikkhunī Dhammadinnā, Visākha, has **great wisdom**. |
Mañcepi tvaṁ, visākha, etamatthaṁ puccheyyāsi, ahampi taṁ evamevaṁ byākareyyaṁ, yathā taṁ dhammadinnāya bhikkhuniyā byākataṁ. |
If you had asked me this matter, Visākha, I too would have explained it to you in exactly the same way as Bhikkhunī Dhammadinnā explained it. |
Eso cevetassa attho. |
That is its meaning. |
Evañca naṁ dhārehī”ti. |
And you should remember it thus.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano visākho upāsako bhagavato bhāsitaṁ abhinandīti. |
The lay follower Visākha was delighted and rejoiced in the Blessed One’s words. |
Cūḷavedallasuttaṁ niṭṭhitaṁ catutthaṁ. |
The **Cūḷavedalla Sutta**, the fourth, is finished. |
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Majjhima Nikāya 45 |
Majjhima Nikāya 45 |
Cūḷadhammasamādānasutta |
Cūḷadhammasamādānasutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the monks: |
“bhikkhavo”ti. |
“Monks.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those monks replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“cattārimāni, bhikkhave, dhammasamādānāni. |
“Monks, there are these four ways of undertaking things. |
Katamāni cattāri? |
What four? |
Atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ; |
There is, monks, a way of undertaking things that is pleasant at present but ripens in future pain; |
atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ; |
there is, monks, a way of undertaking things that is painful at present and ripens in future pain; |
atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ; |
there is, monks, a way of undertaking things that is painful at present but ripens in future happiness; |
atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. |
and there is, monks, a way of undertaking things that is pleasant at present and ripens in future happiness. |
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ? |
And what, monks, is the way of undertaking things that is pleasant at present but ripens in future pain? |
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, monks, some ascetics and brahmins who hold such a doctrine, such a view: |
‘natthi kāmesu doso’ti. |
‘There is no danger in sensual pleasures.’ |
Te kāmesu pātabyataṁ āpajjanti. |
They become engrossed in sensual pleasures. |
Te kho moḷibaddhāhi paribbājikāhi paricārenti. |
They amuse themselves with female wanderers with their hair in topknots. |
Te evamāhaṁsu: |
They speak thus: |
‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti? |
‘Indeed, what future danger concerning sensual pleasures do those good ascetics and brahmins foresee that they speak of the abandonment of sensual pleasures and enjoin the full understanding of sensual pleasures? |
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṁ āpajjanti. |
Pleasant is the touch of this young, soft, tender, downy arm of this female wanderer!’ They become engrossed in sensual pleasures. |
Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
Having become engrossed in sensual pleasures, with the breakup of the body, after death, they are reborn in a state of deprivation, a bad destination, the lower realms, in hell. |
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. |
There they experience painful, racking, sharp, piercing feelings. |
Te evamāhaṁsu: |
They speak thus: |
‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti, ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. |
‘Indeed, this is that future danger concerning sensual pleasures which those good ascetics and brahmins foresaw when they spoke of the abandonment of sensual pleasures and enjoined the full understanding of sensual pleasures. For it is on account of sensual pleasures, because of sensual pleasures, that we now experience these painful, racking, sharp, piercing feelings.’ |
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse māluvāsipāṭikā phaleyya. |
Suppose, monks, in the last month of the hot season, a māluvā creeper pod were to burst. |
Atha kho taṁ, bhikkhave, māluvābījaṁ aññatarasmiṁ sālamūle nipateyya. |
Then, monks, a māluvā seed from it might fall at the foot of a sāl tree. |
Atha kho, bhikkhave, yā tasmiṁ sāle adhivatthā devatā sā bhītā saṁviggā santāsaṁ āpajjeyya. |
Then, monks, the deity dwelling in that sāl tree would become frightened, agitated, and terrified. |
Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṁ samassāseyyuṁ: |
Then, monks, the friends and colleagues, kinsmen and relatives of the deity dwelling in that sāl tree—park deities, forest deities, tree deities, deities dwelling in herbs, grasses, and large trees—would gather together and console that deity thus: |
‘mā bhavaṁ bhāyi, mā bhavaṁ bhāyi; |
‘Do not be afraid, sir, do not be afraid! |
appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ, abījaṁ vā panassā’ti. |
Perhaps a peacock will swallow that māluvā seed, or a deer will eat it, or a forest fire will burn it, or forest workers will carry it off, or termites will devour it, or perhaps it is not a viable seed.’ |
Atha kho taṁ, bhikkhave, māluvābījaṁ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṁ, na upacikā uṭṭhaheyyuṁ, bījañca panassa taṁ pāvussakena meghena abhippavuṭṭhaṁ sammadeva viruheyya. |
Then, monks, that māluvā seed is neither swallowed by a peacock, nor eaten by a deer, nor burnt by a forest fire, nor carried off by forest workers, nor devoured by termites, and it is a viable seed, and being rained upon by a rain-cloud of the rainy season, it would sprout perfectly. |
Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṁ sālaṁ upaniseveyya. |
That māluvā creeper, young, soft, downy, and dangling, would entwine itself around that sāl tree. |
Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa: |
Then, monks, it would occur to the deity dwelling in that sāl tree: |
‘kiṁsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ: |
‘Indeed, what future danger from the māluvā seed did my friends and colleagues, kinsmen and relatives—park deities, forest deities, tree deities, deities dwelling in herbs, grasses, and large trees—foresee that they gathered together and consoled me thus: |
“mā bhavaṁ bhāyi mā bhavaṁ bhāyi, appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ, abījaṁ vā panassā”ti; |
“Do not be afraid, sir, do not be afraid! Perhaps a peacock will swallow that māluvā seed, or a deer will eat it, or a forest fire will burn it, or forest workers will carry it off, or termites will devour it, or perhaps it is not a viable seed”? |
sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti. |
Pleasant is the touch of this young, soft, downy, dangling māluvā creeper!’ |
Sā taṁ sālaṁ anuparihareyya. |
It would entwine that sāl tree all around. |
Sā taṁ sālaṁ anupariharitvā upari viṭabhiṁ kareyya. |
Having entwined it all around, it would form a canopy above and spread a tangle all over it. |
Upari viṭabhiṁ karitvā oghanaṁ janeyya. |
Having spread a tangle all over it, it would weigh it down. |
Oghanaṁ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya. |
Having weighed down on it, it would break that sāl tree’s great, massive branches. |
Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa: |
Then, monks, it would occur to the deity dwelling in that sāl tree: |
‘idaṁ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ: |
‘Indeed, this is that future danger from the māluvā seed which my friends and colleagues, kinsmen and relatives—park deities, forest deities, tree deities, deities dwelling in herbs, grasses, and large trees—foresaw when they gathered together and consoled me thus: |
“mā bhavaṁ bhāyi mā bhavaṁ bhāyi, appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ abījaṁ vā panassā”ti. |
“Do not be afraid, sir, do not be afraid! Perhaps a peacock will swallow that māluvā seed, or a deer will eat it, or a forest fire will burn it, or forest workers will carry it off, or termites will devour it, or perhaps it is not a viable seed.” |
Yañcāhaṁ māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti. |
It is on account of that māluvā seed that I now experience these painful, racking, sharp, piercing feelings.’ |
Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino ‘natthi kāmesu doso’ti. |
So too, monks, there are some ascetics and brahmins who hold such a doctrine, such a view: ‘There is no danger in sensual pleasures.’ |
Te kāmesu pātabyataṁ āpajjanti. |
They become engrossed in sensual pleasures. |
Te moḷibaddhāhi paribbājikāhi paricārenti. |
They amuse themselves with female wanderers with their hair in topknots. |
Te evamāhaṁsu: |
They speak thus: |
‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti? |
‘Indeed, what future danger concerning sensual pleasures do those good ascetics and brahmins foresee that they speak of the abandonment of sensual pleasures and enjoin the full understanding of sensual pleasures? |
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti. |
Pleasant is the touch of this young, soft, tender, downy arm of this female wanderer!’ |
Te kāmesu pātabyataṁ āpajjanti. |
They become engrossed in sensual pleasures. |
Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
Having become engrossed in sensual pleasures, with the breakup of the body, after death, they are reborn in a state of deprivation, a bad destination, the lower realms, in hell. |
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. |
There they experience painful, racking, sharp, piercing feelings. |
Te evamāhaṁsu: |
They speak thus: |
‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti. |
‘Indeed, this is that future danger concerning sensual pleasures which those good ascetics and brahmins foresaw when they spoke of the abandonment of sensual pleasures and enjoined the full understanding of sensual pleasures. |
Ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. |
For it is on account of sensual pleasures, because of sensual pleasures, that we now experience these painful, racking, sharp, piercing feelings.’ |
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. |
This, monks, is called the way of undertaking things that is pleasant at present but ripens in future pain. |
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ? |
And what, monks, is the way of undertaking things that is painful at present and ripens in future pain? |
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati. |
Here, monks, someone is a naked ascetic, of loose habits, licking his hands clean; not one who comes when requested, not one who waits when requested; he does not accept what is brought, nor what is specially made, nor an invitation; he does not accept food from the mouth of a pot, nor from the mouth of a pan, nor across a threshold, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a woman giving suck, nor from a woman in the midst of men, nor from where food is distributed by ticket, nor where a dog is waiting, nor where flies are swarming; he accepts no fish, no meat, no spirits, no liquor, and drinks no fermented gruel. |
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko. |
He is a one-house-dweller, a one-mouthful-eater; or a two-house-dweller, a two-mouthful-eater…and so on… or a seven-house-dweller, a seven-mouthful-eater. |
Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti. |
He sustains himself on one saucerful a day, or on two saucerfuls a day…or on seven saucerfuls a day. |
Ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. |
He takes food once a day, or once every two days…or once every seven days. |
Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
Thus he dwells committed to the practice of eating by turns up to a fortnight. |
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
He is one who eats herbs, or eats millet, or eats wild rice, or eats hide-parings, or eats moss, or eats rice bran, or eats rice scum, or eats sesame flour, or eats grass, or eats cowdung; he sustains himself on forest roots and fruits, feeding on fallen fruits. |
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti, āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṁ kappeti, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. |
He wears hempen cloths, or coarse mixed-fibre cloths, or shroud-cloths, or refuse-rag cloths, or tree-bark fibre cloths; he wears antelope-hide, or strips of antelope-hide, or kusa-grass garments, or bark-fibre garments, or wood-shaving garments; he wears human-hair blankets, or horse-tail-hair blankets, or owl-feather garments; he is one who plucks out hair and beard, committed to the practice of plucking out hair and beard; he is one who stands continuously, refusing seats; he is one who squats, committed to the squatting posture; he is one who lies on a bed of thorns, he makes his bed on thorns; he dwells committed to the practice of entering the water up to three times by evening. |
Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. |
Thus in such various ways he dwells committed to the practice of mortifying and tormenting the body. |
So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
With the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, the lower realms, in hell. |
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. |
This, monks, is called the way of undertaking things that is painful at present and ripens in future pain. |
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ? |
And what, monks, is the way of undertaking things that is painful at present but ripens in future happiness? |
Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; |
Here, monks, someone is by nature strongly lustful, and he frequently experiences pain and displeasure born of lust; |
pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; |
he is by nature strongly hateful, and he frequently experiences pain and displeasure born of hate; |
pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. |
he is by nature strongly deluded, and he frequently experiences pain and displeasure born of delusion. |
So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati. |
Yet, though suffering pain and displeasure, though his face is covered with tears and he is weeping, he leads the perfectly complete and pure holy life. |
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
With the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. |
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. |
This, monks, is called the way of undertaking things that is painful at present but ripens in future happiness. |
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ? |
And what, monks, is the way of undertaking things that is pleasant at present and ripens in future happiness? |
Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; |
Here, monks, someone is by nature not strongly lustful, and he does not frequently experience pain and displeasure born of lust; |
pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; |
he is by nature not strongly hateful, and he does not frequently experience pain and displeasure born of hate; |
pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. |
he is by nature not strongly deluded, and he does not frequently experience pain and displeasure born of delusion. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. |
With the stilling of thought and examination, by gaining internal confidence and unification of mind, he enters and dwells in the second jhāna, which is without thought and examination, with rapture and happiness born of concentration ...and so on... the third jhāna ...and so on... enters and dwells in the fourth jhāna. |
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
With the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. |
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. |
This, monks, is called the way of undertaking things that is pleasant at present and ripens in future happiness. |
Imāni kho, bhikkhave, cattāri dhammasamādānānī”ti. |
These, monks, are the four ways of undertaking things.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Satisfied, the monks delighted in the Blessed One’s words. |
Cūḷadhammasamādānasuttaṁ niṭṭhitaṁ pañcamaṁ. |
Cūḷadhammasamādānasuttaṁ niṭṭhitaṁ pañcamaṁ. |
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Majjhima Nikāya 46 |
Majjhima Nikāya 46 |
Mahādhammasamādānasutta |
Mahādhammasamādānasutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the monks: |
“bhikkhavo”ti. |
“Monks.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those monks replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“yebhuyyena, bhikkhave, sattā evaṅkāmā evaṁchandā evaṁadhippāyā: |
“For the most part, monks, beings have such desires, such wishes, such intentions: |
‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṁ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyun’ti. |
‘Oh, that undesirable, unloved, disagreeable things would decline, and that desirable, loved, agreeable things would increase!’ |
Tesaṁ, bhikkhave, sattānaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. |
Yet for those beings, monks, who have such desires, such wishes, such intentions, undesirable, unloved, disagreeable things increase, and desirable, loved, agreeable things decline. |
Tatra tumhe, bhikkhave, kaṁ hetuṁ paccethā”ti? |
Now, monks, what reason do you see for this?” |
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. |
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as our resort. |
Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; |
It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement; |
bhagavato sutvā bhikkhū dhāressantī”ti. |
having heard it from the Blessed One, the monks will remember it.” |
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
“Then, monks, listen and attend closely. I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those monks replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idha, bhikkhave, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. |
“Here, monks, an uninstructed ordinary person, who has not seen the noble ones, is unskilled in the noble Dhamma and undisciplined in the noble Dhamma; who has not seen true men, is unskilled in the Dhamma of true men and undisciplined in the Dhamma of true men, does not know what things should be cultivated and what things should not be cultivated, does not know what things should be associated with and what things should not be associated with. |
So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. |
Not knowing what things should be cultivated and what things should not be cultivated, not knowing what things should be associated with and what things should not be associated with, he cultivates things that should not be cultivated and does not cultivate things that should be cultivated; he associates with things that should not be associated with and does not associate with things that should be associated with. |
Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. |
For him, cultivating things that should not be cultivated and not cultivating things that should be cultivated, associating with things that should not be associated with and not associating with things that should be associated with, undesirable, unloved, disagreeable things increase, and desirable, loved, agreeable things decline. |
Taṁ kissa hetu? |
Why is that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno. |
So it is, monks, for one who is ignorant. |
Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti. |
But, monks, an instructed noble-one's-disciple, who has seen the noble ones, is skilled in the noble Dhamma and well disciplined in the noble Dhamma; who has seen true men, is skilled in the Dhamma of true men and well disciplined in the Dhamma of true men, knows what things should be cultivated and what things should not be cultivated, knows what things should be associated with and what things should not be associated with. |
So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati. |
Knowing what things should be cultivated and what things should not be cultivated, knowing what things should be associated with and what things should not be associated with, he does not cultivate things that should not be cultivated but cultivates things that should be cultivated; he does not associate with things that should not be associated with but associates with things that should be associated with. |
Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. |
For him, not cultivating things that should not be cultivated but cultivating things that should be cultivated, not associating with things that should not be associated with but associating with things that should be associated with, undesirable, unloved, disagreeable things decline, and desirable, loved, agreeable things increase. |
Taṁ kissa hetu? |
Why is that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. |
So it is, monks, for one who understands. |
Cattārimāni, bhikkhave, dhammasamādānāni. |
Monks, there are these four ways of undertaking things. |
Katamāni cattāri? |
What four? |
Atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ; |
There is, monks, a way of undertaking things that is painful at present and ripens in future pain; |
atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ; |
there is, monks, a way of undertaking things that is pleasant at present but ripens in future pain; |
atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ; |
there is, monks, a way of undertaking things that is painful at present but ripens in future happiness; |
atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. |
and there is, monks, a way of undertaking things that is pleasant at present and ripens in future happiness. |
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: |
Now, monks, as to this way of undertaking things that is painful at present and ripens in future pain: one who is ignorant, overcome by ignorance, does not understand it as it really is: |
‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti. |
‘This way of undertaking things is painful at present and ripens in future pain.’ |
Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti. |
Not knowing it, being overcome by ignorance, not understanding it as it really is, he cultivates it, he does not avoid it. |
Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. |
For him, cultivating it and not avoiding it, undesirable, unloved, disagreeable things increase, and desirable, loved, agreeable things decline. |
Taṁ kissa hetu? |
Why is that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno. |
So it is, monks, for one who is ignorant. |
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: |
Now, monks, as to this way of undertaking things that is pleasant at present but ripens in future pain: one who is ignorant, overcome by ignorance, does not understand it as it really is: |
‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti. |
‘This way of undertaking things is pleasant at present but ripens in future pain.’ |
Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti. |
Not knowing it, being overcome by ignorance, not understanding it as it really is, he cultivates it, he does not avoid it. |
Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. |
For him, cultivating it and not avoiding it, undesirable, unloved, disagreeable things increase, and desirable, loved, agreeable things decline. |
Taṁ kissa hetu? |
Why is that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno. |
So it is, monks, for one who is ignorant. |
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: |
Now, monks, as to this way of undertaking things that is painful at present but ripens in future happiness: one who is ignorant, overcome by ignorance, does not understand it as it really is: |
‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti. |
‘This way of undertaking things is painful at present but ripens in future happiness.’ |
Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti. |
Not knowing it, being overcome by ignorance, not understanding it as it really is, he does not cultivate it, he avoids it. |
Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. |
For him, not cultivating it and avoiding it, undesirable, unloved, disagreeable things increase, and desirable, loved, agreeable things decline. |
Taṁ kissa hetu? |
Why is that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno. |
So it is, monks, for one who is ignorant. |
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: |
Now, monks, as to this way of undertaking things that is pleasant at present and ripens in future happiness: one who is ignorant, overcome by ignorance, does not understand it as it really is: |
‘idaṁ kho dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākan’ti. |
‘This way of undertaking things is pleasant at present and ripens in future happiness.’ |
Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti. |
Not knowing it, being overcome by ignorance, not understanding it as it really is, he does not cultivate it, he avoids it. |
Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. |
For him, not cultivating it and avoiding it, undesirable, unloved, disagreeable things increase, and desirable, loved, agreeable things decline. |
Taṁ kissa hetu? |
Why is that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno. |
So it is, monks, for one who is ignorant. |
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: |
Now, monks, as to this way of undertaking things that is painful at present and ripens in future pain: one who is wise, endowed with knowledge, understands it as it really is: |
‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti. |
‘This way of undertaking things is painful at present and ripens in future pain.’ |
Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ na sevati, taṁ parivajjeti. |
Knowing it, being endowed with knowledge, understanding it as it really is, he does not cultivate it, he avoids it. |
Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. |
For him, not cultivating it and avoiding it, undesirable, unloved, disagreeable things decline, and desirable, loved, agreeable things increase. |
Taṁ kissa hetu? |
Why is that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. |
So it is, monks, for one who understands. |
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: |
Now, monks, as to this way of undertaking things that is pleasant at present but ripens in future pain: one who is wise, endowed with knowledge, understands it as it really is: |
‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti. |
‘This way of undertaking things is pleasant at present but ripens in future pain.’ |
Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ na sevati, taṁ parivajjeti. |
Knowing it, being endowed with knowledge, understanding it as it really is, he does not cultivate it, he avoids it. |
Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. |
For him, not cultivating it and avoiding it, undesirable, unloved, disagreeable things decline, and desirable, loved, agreeable things increase. |
Taṁ kissa hetu? |
Why is that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. |
So it is, monks, for one who understands. |
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: |
Now, monks, as to this way of undertaking things that is painful at present but ripens in future happiness: one who is wise, endowed with knowledge, understands it as it really is: |
‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti. |
‘This way of undertaking things is painful at present but ripens in future happiness.’ |
Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ sevati, taṁ na parivajjeti. |
Knowing it, being endowed with knowledge, understanding it as it really is, he cultivates it, he does not avoid it. |
Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. |
For him, cultivating it and not avoiding it, undesirable, unloved, disagreeable things decline, and desirable, loved, agreeable things increase. |
Taṁ kissa hetu? |
Why is that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. |
So it is, monks, for one who understands. |
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: |
Now, monks, as to this way of undertaking things that is pleasant at present and ripens in future happiness: one who is wise, endowed with knowledge, understands it as it really is: |
‘idaṁ kho dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākan’ti. |
‘This way of undertaking things is pleasant at present and ripens in future happiness.’ |
Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ sevati, taṁ na parivajjeti. |
Knowing it, being endowed with knowledge, understanding it as it really is, he cultivates it, he does not avoid it. |
Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. |
For him, cultivating it and not avoiding it, undesirable, unloved, disagreeable things decline, and desirable, loved, agreeable things increase. |
Taṁ kissa hetu? |
Why is that? |
Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. |
So it is, monks, for one who understands. |
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ? |
And what, monks, is the way of undertaking things that is painful at present and ripens in future pain? |
Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
Here, monks, someone, though accompanied by pain and displeasure, destroys life, and on account of destroying life he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he takes what is not given, and on account of taking what is not given he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he engages in sexual misconduct, and on account of sexual misconduct he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he speaks falsehood, and on account of speaking falsehood he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he speaks slanderously, and on account of speaking slanderously he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he speaks harshly, and on account of speaking harshly he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he indulges in idle chatter, and on account of indulging in idle chatter he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he is covetous, and on account of covetousness he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he has a mind of ill will, and on account of ill will he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti. |
though accompanied by pain and displeasure, he holds wrong view, and on account of wrong view he experiences pain and displeasure. |
So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
With the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, the lower realms, in hell. |
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. |
This, monks, is called the way of undertaking things that is painful at present and ripens in future pain. |
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ? |
And what, monks, is the way of undertaking things that is pleasant at present but ripens in future pain? |
Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
Here, monks, someone, though accompanied by pleasure and joy, destroys life, and on account of destroying life he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he takes what is not given, and on account of taking what is not given he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he engages in sexual misconduct, and on account of sexual misconduct he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he speaks falsehood, and on account of speaking falsehood he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he speaks slanderously, and on account of speaking slanderously he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he speaks harshly, and on account of speaking harshly he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he indulges in idle chatter, and on account of indulging in idle chatter he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he is covetous, and on account of covetousness he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he has a mind of ill will, and on account of ill will he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti. |
though accompanied by pleasure and joy, he holds wrong view, and on account of wrong view he experiences pleasure and joy. |
So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
With the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, the lower realms, in hell. |
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. |
This, monks, is called the way of undertaking things that is pleasant at present but ripens in future pain. |
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ? |
And what, monks, is the way of undertaking things that is painful at present but ripens in future happiness? |
Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
Here, monks, someone, though accompanied by pain and displeasure, abstains from destroying life, and on account of abstaining from destroying life he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he abstains from taking what is not given, and on account of abstaining from taking what is not given he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he abstains from sexual misconduct, and on account of abstaining from sexual misconduct he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he abstains from speaking falsehood, and on account of abstaining from speaking falsehood he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he abstains from slanderous speech, and on account of abstaining from slanderous speech he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he abstains from harsh speech, and on account of abstaining from harsh speech he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he abstains from idle chatter, and on account of abstaining from idle chatter he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he is not covetous, and on account of non-covetousness he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; |
though accompanied by pain and displeasure, he has a mind of non-ill will, and on account of non-ill will he experiences pain and displeasure; |
sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti. |
though accompanied by pain and displeasure, he holds right view, and on account of right view he experiences pain and displeasure. |
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
With the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. |
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. |
This, monks, is called the way of undertaking things that is painful at present but ripens in future happiness. |
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ? |
And what, monks, is the way of undertaking things that is pleasant at present and ripens in future happiness? |
Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
Here, monks, someone, though accompanied by pleasure and joy, abstains from destroying life, and on account of abstaining from destroying life he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he abstains from taking what is not given, and on account of abstaining from taking what is not given he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he abstains from sexual misconduct, and on account of abstaining from sexual misconduct he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he abstains from speaking falsehood, and on account of abstaining from speaking falsehood he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he abstains from slanderous speech, and on account of abstaining from slanderous speech he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he abstains from harsh speech, and on account of abstaining from harsh speech he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he abstains from idle chatter, and on account of abstaining from idle chatter he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he is not covetous, and on account of non-covetousness he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; |
though accompanied by pleasure and joy, he has a mind of non-ill will, and on account of non-ill will he experiences pleasure and joy; |
sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti. |
though accompanied by pleasure and joy, he holds right view, and on account of right view he experiences pleasure and joy. |
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
With the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. |
Idaṁ, vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. |
This, monks, is called the way of undertaking things that is pleasant at present and ripens in future happiness. |
Imāni kho, bhikkhave, cattāri dhammasamādānāni. |
These, monks, are the four ways of undertaking things. |
Seyyathāpi, bhikkhave, tittakālābu visena saṁsaṭṭho. |
Suppose, monks, there were a bitter gourd mixed with poison. |
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. |
Then a man would come along, wishing to live, not wishing to die, desiring happiness, averse to suffering. |
Tamenaṁ evaṁ vadeyyuṁ: |
They might say to him: |
‘ambho purisa, ayaṁ tittakālābu visena saṁsaṭṭho, sace ākaṅkhasi piva. |
‘Good man, this is a bitter gourd mixed with poison. If you wish, drink it. |
Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. |
As you drink it, it will not please you by its color, smell, or taste, and after drinking it, you will come to death or deadly suffering.’ |
So taṁ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. |
He might drink it without reflection, he might not reject it. |
Tassa taṁ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. |
As he drinks it, it would not please him by its color, smell, or taste, and after drinking it, he would come to death or deadly suffering. |
Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. |
Similar to this, monks, I say, is that way of undertaking things that is painful at present and ripens in future pain. |
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. |
Suppose, monks, there were a bronze cup of beverage, endowed with color, smell, and taste. |
So ca kho visena saṁsaṭṭho. |
But it is mixed with poison. |
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. |
Then a man would come along, wishing to live, not wishing to die, desiring happiness, averse to suffering. |
Tamenaṁ evaṁ vadeyyuṁ: |
They might say to him: |
‘ambho purisa, ayaṁ āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. |
‘Good man, this bronze cup of beverage is endowed with color, smell, and taste. |
So ca kho visena saṁsaṭṭho, sace ākaṅkhasi piva. |
But it is mixed with poison. If you wish, drink it. |
Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. |
As you drink it, it will indeed please you by its color, smell, and taste, but after drinking it, you will come to death or deadly suffering.’ |
So taṁ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. |
He might drink it without reflection, he might not reject it. |
Tassa taṁ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. |
As he drinks it, it would indeed please him by its color, smell, or taste, but after drinking it, he would come to death or deadly suffering. |
Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. |
Similar to this, monks, I say, is that way of undertaking things that is pleasant at present but ripens in future pain. |
Seyyathāpi, bhikkhave, pūtimuttaṁ nānābhesajjehi saṁsaṭṭhaṁ. |
Suppose, monks, there were decomposing urine mixed with various medicines. |
Atha puriso āgaccheyya paṇḍukarogī. |
Then a man would come along suffering from jaundice. |
Tamenaṁ evaṁ vadeyyuṁ: |
They might say to him: |
‘ambho purisa, idaṁ pūtimuttaṁ nānābhesajjehi saṁsaṭṭhaṁ, sace ākaṅkhasi piva. |
‘Good man, this is decomposing urine mixed with various medicines. If you wish, drink it. |
Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. |
As you drink it, it will not please you by its color, smell, or taste, but after drinking it, you will be well.’ |
So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. |
He might drink it with reflection, he might not reject it. |
Tassa taṁ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. |
As he drinks it, it would not please him by its color, smell, or taste, but after drinking it, he would be well. |
Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. |
Similar to this, monks, I say, is that way of undertaking things that is painful at present but ripens in future happiness. |
Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ. |
Suppose, monks, there were curds, honey, ghee, and molasses mixed together. |
Atha puriso āgaccheyya lohitapakkhandiko. |
Then a man would come along suffering from dysentery. |
Tamenaṁ evaṁ vadeyyuṁ: |
They might say to him: |
‘ambho purisa, idaṁ dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ, sace ākaṅkhasi piva. |
‘Good man, these are curds, honey, ghee, and molasses mixed together. If you wish, drink it. |
Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. |
As you drink it, it will please you by its color, smell, and taste, and after drinking it, you will be well.’ |
So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. |
He might drink it with reflection, he might not reject it. |
Tassa taṁ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. |
As he drinks it, it would please him by its color, smell, and taste, and after drinking it, he would be well. |
Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. |
Similar to this, monks, I say, is that way of undertaking things that is pleasant at present and ripens in future happiness. |
Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca; |
Just as, monks, in the last month of the rainy season, in the autumn season, when the sky is clear and cloudless, the sun, ascending in the sky, dispelling all darkness in the atmosphere, shines, burns, and radiates; |
evameva kho, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā”ti. |
so too, monks, this way of undertaking things that is pleasant at present and ripens in future happiness, dispelling other diverse tenets of ascetics and brahmins, shines, burns, and radiates.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Satisfied, the monks delighted in the Blessed One’s words. |
Mahādhammasamādānasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
Mahādhammasamādānasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
mn47 |
mn47 |
Majjhima Nikāya 47 |
Majjhima Nikāya 47 |
Vīmaṁsakasutta |
Vīmaṁsakasutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the monks: |
“bhikkhavo”ti. |
“Monks.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those monks replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā”ti. |
“Monks, an inquiring monk, not knowing the course of another’s mind, should make an investigation of the Tathāgata to find out: ‘Is he a Perfectly Enlightened One or not?’” |
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā; |
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as our resort; |
sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho; |
it would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement; |
bhagavato sutvā bhikkhū dhāressantī”ti. |
having heard it from the Blessed One, the monks will remember it.” |
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
“Then, monks, listen and attend closely. I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those monks replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu: |
“An inquiring monk, not knowing the course of another’s mind, should investigate the Tathāgata in respect of two kinds of states, states cognizable by eye and ear: |
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? |
‘Are there any defiled states cognizable by eye and ear found in the Tathāgata or not?’ |
Tamenaṁ samannesamāno evaṁ jānāti: |
Investigating him, he comes to know thus: |
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. |
‘There are no defiled states cognizable by eye and ear found in the Tathāgata.’ |
Yato naṁ samannesamāno evaṁ jānāti: |
When, investigating him, he comes to know: |
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati: |
‘There are no defiled states cognizable by eye and ear found in the Tathāgata,’ he then investigates him further: |
‘ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? |
‘Are there any mixed states cognizable by eye and ear found in the Tathāgata or not?’ |
Tamenaṁ samannesamāno evaṁ jānāti: |
Investigating him, he comes to know thus: |
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. |
‘There are no mixed states cognizable by eye and ear found in the Tathāgata.’ |
Yato naṁ samannesamāno evaṁ jānāti: |
When, investigating him, he comes to know: |
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati: |
‘There are no mixed states cognizable by eye and ear found in the Tathāgata,’ he then investigates him further: |
‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? |
‘Are there any pure states cognizable by eye and ear found in the Tathāgata or not?’ |
Tamenaṁ samannesamāno evaṁ jānāti: |
Investigating him, he comes to know thus: |
‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti. |
‘There are pure states cognizable by eye and ear found in the Tathāgata.’ |
Yato naṁ samannesamāno evaṁ jānāti: |
When, investigating him, he comes to know: |
‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti, tato naṁ uttariṁ samannesati: |
‘There are pure states cognizable by eye and ear found in the Tathāgata,’ he then investigates him further: |
‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, udāhu ittarasamāpanno’ti? |
‘Has this venerable one attained this wholesome state for a long time, or has he attained it only for a short while?’ |
Tamenaṁ samannesamāno evaṁ jānāti: |
Investigating him, he comes to know thus: |
‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti. |
‘This venerable one has attained this wholesome state for a long time; this venerable one has not attained it only for a short while.’ |
Yato naṁ samannesamāno evaṁ jānāti: |
When, investigating him, he comes to know: |
‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti, tato naṁ uttariṁ samannesati: |
‘This venerable one has attained this wholesome state for a long time; this venerable one has not attained it only for a short while,’ he then investigates him further: |
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṁvijjantassa idhekacce ādīnavā’ti? |
‘This venerable one is a well-known monk who has gained fame; are there any dangers for him in this?’ |
Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṁvijjanti yāva na ñattajjhāpanno hoti yasappatto. |
Monks, some dangers may arise for a monk as long as he is not well-known and famous. |
Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṁvijjanti. |
But when a monk is well-known and famous, then some dangers may arise for him. |
Tamenaṁ samannesamāno evaṁ jānāti: |
Investigating him, he comes to know thus: |
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti. |
‘This venerable one is a well-known monk who has gained fame, but no dangers arise for him in this.’ |
Yato naṁ samannesamāno evaṁ jānāti: |
When, investigating him, he comes to know: |
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti, tato naṁ uttariṁ samannesati: |
‘This venerable one is a well-known monk who has gained fame, but no dangers arise for him in this,’ he then investigates him further: |
‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; |
‘Has this venerable one desisted through fearlessness, not desisted through fear? |
vītarāgattā kāme na sevati khayā rāgassā’ti? |
Being free from lust, does he not indulge in sensual pleasures due to the destruction of lust?’ |
Tamenaṁ samannesamāno evaṁ jānāti: |
Investigating him, he comes to know thus: |
‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; |
‘This venerable one has desisted through fearlessness, not desisted through fear; |
vītarāgattā kāme na sevati khayā rāgassā’ti. |
being free from lust, he does not indulge in sensual pleasures due to the destruction of lust.’ |
Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ: |
If, monks, others should ask that monk: |
‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṁ vadesi—abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; |
‘But what are the venerable one’s grounds, what are the reasons, that the venerable one speaks thus— |
vītarāgattā kāme na sevati khayā rāgassā’ti. |
“This venerable one has desisted through fearlessness, not desisted through fear; being free from lust, he does not indulge in sensual pleasures due to the destruction of lust”?’ |
Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: |
Answering correctly, monks, that monk should answer thus: |
‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu sandissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṁ tena avajānāti. |
‘For whether this venerable one is dwelling in the Sangha or dwelling alone, those there who are well-behaved and those who are ill-behaved, those there who instruct a group, those here who are attached to material things, and those here who are unsoiled by material things—this venerable one does not despise them on that account. |
Sammukhā kho pana metaṁ bhagavato sutaṁ sammukhā paṭiggahitaṁ—abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti. |
Indeed, I have heard this face to face from the Blessed One, I have received it face to face: “I have desisted through fearlessness, I have not desisted through fear; being free from lust, I do not indulge in sensual pleasures due to the destruction of lust.”’ |
Tatra, bhikkhave, tathāgatova uttariṁ paṭipucchitabbo: |
Therein, monks, the Tathāgata himself should be questioned further: |
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? |
‘Are there any defiled states cognizable by eye and ear found in the Tathāgata or not?’ |
Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: |
Answering, monks, the Tathāgata would answer thus: |
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. |
‘There are no defiled states cognizable by eye and ear found in the Tathāgata.’ |
‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? |
‘Are there any mixed states cognizable by eye and ear found in the Tathāgata or not?’ |
Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: |
Answering, monks, the Tathāgata would answer thus: |
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. |
‘There are no mixed states cognizable by eye and ear found in the Tathāgata.’ |
‘Ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? |
‘Are there any pure states cognizable by eye and ear found in the Tathāgata or not?’ |
Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: |
Answering, monks, the Tathāgata would answer thus: |
‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassa; |
‘There are pure states cognizable by eye and ear found in the Tathāgata; |
etaṁ pathohamasmi, etaṁ gocaro, no ca tena tammayo’ti. |
this is my path, this is my resort, but I am not identified with it.’ |
Evaṁvādiṁ kho, bhikkhave, satthāraṁ arahati sāvako upasaṅkamituṁ dhammassavanāya. |
Monks, it is proper for a disciple to approach such a Teacher to hear the Dhamma. |
Tassa satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. |
The Teacher teaches him the Dhamma, progressively more excellent, progressively more refined, with its dark and bright counterparts. |
Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathā so tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhaṁ gacchati, satthari pasīdati: |
As, monks, the Teacher teaches the monk the Dhamma, progressively more excellent, progressively more refined, with its dark and bright counterparts, so, having gained direct knowledge of a certain state among those states, he arrives at a conclusion, and gains confidence in the Teacher: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practicing the good way.’ |
Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ: |
If, monks, others should ask that monk: |
‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṁ vadesi—sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti? |
‘But what are the venerable one’s grounds, what are the reasons, that the venerable one speaks thus— “The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practicing the good way”?’ |
Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: |
Answering correctly, monks, that monk should answer thus: |
‘idhāhaṁ, āvuso, yena bhagavā tenupasaṅkamiṁ dhammassavanāya. |
‘Here, friends, I approached the Blessed One to hear the Dhamma. |
Tassa me bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. |
The Blessed One taught me the Dhamma, progressively more excellent, progressively more refined, with its dark and bright counterparts. |
Yathā yathā me, āvuso, bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ, satthari pasīdiṁ—sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti. |
As, friends, the Blessed One taught me the Dhamma, progressively more excellent, progressively more refined, with its dark and bright counterparts, so, having gained direct knowledge of a certain state among those states, I arrived at a conclusion, and gained confidence in the Teacher: “The Blessed One is perfectly enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practicing the good way.”’ |
Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṁ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā; |
For whomever, monks, faith in the Tathāgata is settled, rooted, and established through these grounds, these phrases, these expressions, this is called, monks, faith grounded in reasons, rooted in vision; |
daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
firm, irremovable by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. |
Evaṁ kho, bhikkhave, tathāgate dhammasamannesanā hoti. |
Thus, monks, there is an investigation of the Dhamma concerning the Tathāgata. |
Evañca pana tathāgato dhammatāsusamanniṭṭho hotī”ti. |
And thus the Tathāgata is thoroughly established in the true nature of things.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Satisfied, the monks delighted in the Blessed One’s words. |
Vīmaṁsakasuttaṁ niṭṭhitaṁ sattamaṁ. |
Vīmaṁsakasuttaṁ niṭṭhitaṁ sattamaṁ. |
mn48 |
mn48 |
Majjhima Nikāya 48 |
Majjhima Nikāya 48 |
Kosambiyasutta |
Kosambiyasutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. |
Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. |
Now at that time the monks at Kosambī were living having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers. |
Te na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upenti. |
They neither convinced each other nor came to a conviction; they neither reconciled with each other nor came to a reconciliation. |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; |
Then a certain monk approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to the Blessed One, he sat down at one side. |
Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: |
Seated at one side, that monk said to the Blessed One: |
“idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṁ saññāpenti, na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upentī”ti. |
“Venerable sir, here at Kosambī the monks are living having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers; they neither convince each other nor come to a conviction, neither reconcile with each other nor come to a reconciliation.” |
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: |
Then the Blessed One addressed a certain monk: |
“ehi tvaṁ, bhikkhu, mama vacanena te bhikkhū āmantehi: |
“Come, monk, in my name address those monks thus: |
‘satthā vo āyasmante āmantetī’”ti. |
‘The Teacher calls the venerables.’” |
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; |
“Yes, venerable sir,” that monk replied to the Blessed One, and he approached those monks; |
upasaṅkamitvā te bhikkhū etadavoca: |
having approached, he said to those monks: |
“satthā āyasmante āmantetī”ti. |
“The Teacher calls the venerables.” |
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; |
“Yes, friend,” those monks replied to that monk, and they approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached and paid homage to the Blessed One, they sat down at one side. |
Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: |
When those monks were seated at one side, the Blessed One said to them: |
“saccaṁ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upethā”ti? |
“Is it true, monks, as has been reported, that you are living having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers; that you neither convince each other nor come to a conviction, neither reconcile with each other nor come to a reconciliation?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kiṁ maññatha, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, api nu tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ …pe… mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho cā”ti? |
“What do you think, monks? When you are living having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers, at that time is loving bodily action maintained by you towards your companions in the holy life, both openly and in private, is loving verbal action …and so on… is loving mental action maintained by you towards your companions in the holy life, both openly and in private?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Iti kira, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, neva tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṁ vacīkammaṁ …pe… na mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. |
“So it seems, monks, that when you are living having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers, at that time loving bodily action is not maintained by you towards your companions in the holy life, both openly and in private, nor is loving verbal action …and so on… nor is loving mental action maintained by you towards your companions in the holy life, both openly and in private. |
Atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upetha? |
Then what indeed, you foolish men, knowing what, seeing what, do you live having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers, so that you neither convince each other nor come to a conviction, neither reconcile with each other nor come to a reconciliation? |
Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. |
That for you, foolish men, will lead to your harm and suffering for a long time.” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the monks: |
“chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. |
“Monks, these six qualities are to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification. |
Katame cha? |
What six? |
Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. |
Here, monks, a monk maintains loving bodily action towards his companions in the holy life, both openly and in private. |
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
This quality too is to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification. |
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. |
Furthermore, monks, a monk maintains loving verbal action towards his companions in the holy life, both openly and in private. |
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
This quality too is to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification. |
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. |
Furthermore, monks, a monk maintains loving mental action towards his companions in the holy life, both openly and in private. |
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
This quality too is to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification. |
Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. |
Furthermore, monks, as to whatever gains are righteous, obtained righteously, even if it is only the contents of his alms bowl, a monk uses such gains without making a private store, sharing them in common with his virtuous companions in the holy life. |
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
This quality too is to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification. |
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. |
Furthermore, monks, as to those virtues that are unbroken, flawless, unspotted, untarnished, liberating, praised by the wise, ungrasped, conducive to concentration—with respect to such virtues he dwells in communion of virtue with his companions in the holy life, both openly and in private. |
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
This quality too is to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification. |
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. |
Furthermore, monks, as to that view that is noble, leading out, leading the one who practices it to the complete destruction of suffering—with respect to such a view he dwells in communion of view with his companions in the holy life, both openly and in private. |
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
This quality too is to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification. |
Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. |
These, monks, are the six qualities to be remembered, endearing, engendering respect, conducive to fellowship, to non-dispute, to concord, to unification. |
Imesaṁ kho, bhikkhave, channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ—yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. |
Of these six qualities to be remembered, monks, this is the chief, this is what holds them together, this is what binds them together—namely, that view that is noble, leading out, leading the one who practices it to the complete destruction of suffering. |
Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ kūṭaṁ; |
Just as, monks, of a gabled house, the chief, what holds it together, what binds it together, is the gable; |
evameva kho, bhikkhave, imesaṁ channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. |
so too, monks, of these six qualities to be remembered, this is the chief, this is what holds them together, this is what binds them together—namely, that view that is noble, leading out, leading the one who practices it to the complete destruction of suffering. |
Kathañca, bhikkhave, yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? |
And how, monks, is this view noble, leading out, leading the one who practices it to the complete destruction of suffering? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
Here, monks, a monk, having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: |
‘atthi nu kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyan’ti? |
‘Is there any obsession unabandoned in myself, owing to which, with mind obsessed, I might not know or see things as they really are?’ |
Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. |
If, monks, a monk is obsessed by sensual lust, his mind is obsessed. |
Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. |
If, monks, a monk is obsessed by ill will, his mind is obsessed. |
Sace, bhikkhave, bhikkhu thinamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. |
If, monks, a monk is obsessed by sloth and torpor, his mind is obsessed. |
Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. |
If, monks, a monk is obsessed by restlessness and remorse, his mind is obsessed. |
Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. |
If, monks, a monk is obsessed by doubt, his mind is obsessed. |
Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. |
If, monks, a monk is engrossed in thoughts of this world, his mind is obsessed. |
Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. |
If, monks, a monk is engrossed in thoughts of the next world, his mind is obsessed. |
Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṁ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti. |
If, monks, a monk lives having engendered quarrels, engendered strife, fallen into disputes, piercing each other with verbal daggers, his mind is obsessed. |
So evaṁ pajānāti: |
He understands thus: |
‘natthi kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyaṁ. |
‘There is no obsession unabandoned in myself, owing to which, with mind obsessed, I might not know or see things as they really are. |
Suppaṇihitaṁ me mānasaṁ saccānaṁ bodhāyā’ti. |
My mind is well directed for awakening to the truths.’ |
Idamassa paṭhamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. |
This is the first knowledge attained by him that is noble, supramundane, not shared by ordinary people. |
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: |
Furthermore, monks, a noble-one's-disciple reflects thus: |
‘imaṁ nu kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti? |
‘By cultivating this view, by developing it, by making much of it, do I gain internal serenity, do I gain internal quenching?’ |
So evaṁ pajānāti: |
He understands thus: |
‘imaṁ kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti. |
‘By cultivating this view, by developing it, by making much of it, I gain internal serenity, I gain internal quenching.’ |
Idamassa dutiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. |
This is the second knowledge attained by him that is noble, supramundane, not shared by ordinary people. |
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: |
Furthermore, monks, a noble-one's-disciple reflects thus: |
‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti? |
‘With such a view as I am endowed, is there any other ascetic or brahmin outside of here endowed with such a view?’ |
So evaṁ pajānāti: |
He understands thus: |
‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti. |
‘With such a view as I am endowed, there is no other ascetic or brahmin outside of here endowed with such a view.’ |
Idamassa tatiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. |
This is the third knowledge attained by him that is noble, supramundane, not shared by ordinary people. |
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: |
Furthermore, monks, a noble-one's-disciple reflects thus: |
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. |
‘Am I endowed with the same characteristic quality as a person accomplished in view is endowed?’ |
Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? |
And of what sort, monks, is the characteristic quality with which a person accomplished in view is endowed? |
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: |
This, monks, is the characteristic quality of a person accomplished in view: |
kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; |
even if he commits such an offense for which a means of rehabilitation is prescribed, he at once confesses it, reveals it, and discloses it to the Teacher or to wise companions in the holy life; |
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati. |
and having confessed, revealed, and disclosed it, he enters upon restraint for the future. |
Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṁ akkamitvā khippameva paṭisaṁharati; |
Just as, monks, a young tender infant lying on its back, if it touches a live coal with its hand or foot, quickly withdraws it; |
evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: |
even so, monks, this is the characteristic quality of a person accomplished in view: |
kiñcāpi tathārūpiṁ āpattiṁ āpajjati yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; |
even if he commits such an offense for which a means of rehabilitation is prescribed, he at once confesses it, reveals it, and discloses it to the Teacher or to wise companions in the holy life; |
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati. |
and having confessed, revealed, and disclosed it, he enters upon restraint for the future. |
So evaṁ pajānāti: |
He understands thus: |
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. |
‘With the same characteristic quality as a person accomplished in view is endowed, I too am endowed with that characteristic quality.’ |
Idamassa catutthaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. |
This is the fourth knowledge attained by him that is noble, supramundane, not shared by ordinary people. |
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: |
Furthermore, monks, a noble-one's-disciple reflects thus: |
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. |
‘Am I endowed with the same characteristic quality as a person accomplished in view is endowed?’ |
Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? |
And of what sort, monks, is the characteristic quality with which a person accomplished in view is endowed? |
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: |
This, monks, is the characteristic quality of a person accomplished in view: |
kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. |
though he may be eagerly engaged in the various duties for his companions in the holy life, yet he has a keen desire for the training in higher virtue, the training in higher mind, and the training in higher wisdom. |
Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; |
Just as, monks, a cow with a young calf, while she grazes on the grass, also keeps an eye on her calf; |
evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: |
even so, monks, this is the characteristic quality of a person accomplished in view: |
kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. |
though he may be eagerly engaged in the various duties for his companions in the holy life, yet he has a keen desire for the training in higher virtue, the training in higher mind, and the training in higher wisdom. |
So evaṁ pajānāti: |
He understands thus: |
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. |
‘With the same characteristic quality as a person accomplished in view is endowed, I too am endowed with that characteristic quality.’ |
Idamassa pañcamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. |
This is the fifth knowledge attained by him that is noble, supramundane, not shared by ordinary people. |
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: |
Furthermore, monks, a noble-one's-disciple reflects thus: |
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. |
‘Am I endowed with the same strength as a person accomplished in view is endowed?’ |
Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? |
And of what sort, monks, is the strength with which a person accomplished in view is endowed? |
Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti. |
This, monks, is the strength of a person accomplished in view: when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, he heeds it, gives it attention, engages it with all his mind, and listens to the Dhamma with eager ears. |
So evaṁ pajānāti: |
He understands thus: |
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. |
‘With the same strength as a person accomplished in view is endowed, I too am endowed with that strength.’ |
Idamassa chaṭṭhaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. |
This is the sixth knowledge attained by him that is noble, supramundane, not shared by ordinary people. |
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: |
Furthermore, monks, a noble-one's-disciple reflects thus: |
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. |
‘Am I endowed with the same strength as a person accomplished in view is endowed?’ |
Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? |
And of what sort, monks, is the strength with which a person accomplished in view is endowed? |
Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
This, monks, is the strength of a person accomplished in view: when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, he gains inspiration in the meaning, he gains inspiration in the Dhamma, he gains gladness connected with the Dhamma. |
So evaṁ pajānāti: |
He understands thus: |
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. |
‘With the same strength as a person accomplished in view is endowed, I too am endowed with that strength.’ |
Idamassa sattamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. |
This is the seventh knowledge attained by him that is noble, supramundane, not shared by ordinary people. |
Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. |
Monks, for a noble-one's-disciple thus endowed with seven factors, the characteristic quality for the realization of the fruit of stream-entry is thoroughly established. |
Evaṁ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti. |
A noble-one's-disciple thus endowed with seven factors, monks, is endowed with the fruit of stream-entry.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Satisfied, the monks delighted in the Blessed One’s words. |
Kosambiyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
Kosambiyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
mn49 |
mn49 |
Majjhima Nikāya 49 |
Majjhima Nikāya 49 |
Brahmanimantanikasutta |
Brahmanimantanikasutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling in Ukkaṭṭhā, in the Subhaga Grove, at the foot of a royal sāl tree. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the monks: |
“bhikkhavo”ti. |
“Monks.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those monks replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle. |
“On one occasion, monks, I was dwelling in Ukkaṭṭhā, in the Subhaga Grove, at the root of a royal sāl tree. |
Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: |
At that time, monks, Baka the Brahmā had conceived such an evil wrong view: |
‘idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī’ti. |
‘This is permanent, this is stable, this is eternal, this is complete, this is not subject to passing away; for this is not born, does not age, does not die, does not pass away, is not reborn; and there is no other, higher escape from this.’ |
Atha khvāhaṁ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then I, monks, having known with my mind the thought in Baka Brahmā’s mind—just as a strong man might extend his flexed arm or flex his extended arm, |
evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito tasmiṁ brahmaloke pāturahosiṁ. |
so too—I vanished from the Subhaga Grove at the root of the royal sāl tree in Ukkaṭṭhā and appeared in that Brahma-world. |
Addasā kho maṁ, bhikkhave, bako brahmā dūratova āgacchantaṁ; |
Baka the Brahmā, monks, saw me coming from afar; |
disvāna maṁ etadavoca: |
and seeing me, he said this: |
‘ehi kho, mārisa, svāgataṁ, mārisa. |
‘Come, good sir! Welcome, good sir! |
Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. |
It is long, good sir, since you found an opportunity to come here. |
Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. |
For this, good sir, is permanent, this is stable, this is eternal, this is complete, this is not subject to passing away; for this is not born, does not age, does not die, does not pass away, is not reborn. |
Ito ca panaññaṁ uttari nissaraṇaṁ natthī’ti. |
And there is no other, higher escape from this.’ |
Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ: |
When this was said, monks, I said to Baka the Brahmā: |
‘avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā; |
‘Baka the Brahmā is overcome by ignorance, alas! Baka the Brahmā is overcome by ignorance, alas! |
yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, addhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati; |
In that he will say of what is impermanent that it is permanent, of what is unstable that it is stable, of what is uneternal that it is eternal, of what is incomplete that it is complete, of what is subject to passing away that it is not subject to passing away; |
yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati: |
and where one is born, ages, dies, passes away, and is reborn, he will say of that: |
“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti; |
“for this is not born, does not age, does not die, does not pass away, is not reborn”; |
santañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vakkhatī’ti. |
and though there is another, higher escape, he will say, “there is no other, higher escape.”’ |
Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca: |
Then, monks, Māra the Evil One, having entered one of the assembly of Brahmā, said to me: |
‘bhikkhu bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. |
‘Monk, monk, do not attack him, do not attack him! For this, monk, is Brahmā, the Great Brahmā, the Amover, the Unsurpassed, the All-Seeing, the All-Powerful, the Lord, the Maker, the Creator, the Chief, the Ordainer, the Sovereign, the Father of all that have been and are to be. |
Ahesuṁ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā—te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṁ. |
There were, monk, formerly in the world ascetics and brahmins who reviled earth and were disgusted with earth, who reviled water and were disgusted with water, who reviled fire and were disgusted with fire, who reviled air and were disgusted with air, who reviled beings and were disgusted with beings, who reviled gods and were disgusted with gods, who reviled Pajāpati and were disgusted with Pajāpati, who reviled Brahmā and were disgusted with Brahmā—they, with the breakup of the body, at the cutting off of life, were established in an inferior body. |
Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīpasaṁsakā pathavābhinandino, āpapasaṁsakā āpābhinandino, tejapasaṁsakā tejābhinandino, vāyapasaṁsakā vāyābhinandino, bhūtapasaṁsakā bhūtābhinandino, devapasaṁsakā devābhinandino, pajāpatipasaṁsakā pajāpatābhinandino, brahmapasaṁsakā brahmābhinandino—te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. |
But those, monk, formerly in the world, ascetics and brahmins who praised earth and delighted in earth, who praised water and delighted in water, who praised fire and delighted in fire, who praised air and delighted in air, who praised beings and delighted in beings, who praised gods and delighted in gods, who praised Pajāpati and delighted in Pajāpati, who praised Brahmā and delighted in Brahmā—they, with the breakup of the body, at the cutting off of life, were established in a superior body. |
Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi: |
Therefore, monk, I say to you: |
“iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho”. |
“Come now, good sir, do just what Brahmā tells you; do not transgress Brahmā’s word.” |
Sace kho tvaṁ, bhikkhu, brahmuno vacanaṁ upātivattissasi, seyyathāpi nāma puriso siriṁ āgacchantiṁ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṁ virādheyya, evaṁ sampadamidaṁ, bhikkhu, tuyhaṁ bhavissati. |
If, monk, you transgress Brahmā’s word, it will be like a man warding off approaching good fortune with a stick, or it will be, monk, like a man falling into a chasm of hell who loses his hold on the earth with his hands and feet—such will be your fate, monk. |
Iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho. |
Come now, good sir, do just what Brahmā tells you; do not transgress Brahmā’s word. |
Nanu tvaṁ, bhikkhu, passasi brahmaparisaṁ sannipatitan’ti? |
Do you not see, monk, the Brahma-assembly gathered here?’ |
Iti kho maṁ, bhikkhave, māro pāpimā brahmaparisaṁ upanesi. |
Thus, monks, Māra the Evil One tried to draw me into the Brahma-assembly. |
Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ: |
When this was said, monks, I said to Māra the Evil One: |
‘jānāmi kho tāhaṁ, pāpima; |
‘I know you, Evil One. |
mā tvaṁ maññittho: |
Do not think: |
“na maṁ jānātī”ti. |
“He does not know me.” |
Māro tvamasi, pāpima. |
You are Māra, Evil One. |
Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṅgatā. |
Both this Brahmā, Evil One, and this Brahma-assembly, and these attendants of Brahmā, all have fallen into your hands, all have fallen under your power. |
Tuyhañhi, pāpima, evaṁ hoti: |
For you, Evil One, think: |
“esopi me assa hatthagato, esopi me assa vasaṅgato”ti. |
“May this one too fall into my hands, may this one too fall under my power.” |
Ahaṁ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti. |
But I, Evil One, have not fallen into your hands, I have not fallen under your power.’ |
Evaṁ vutte, bhikkhave, bako brahmā maṁ etadavoca: |
When this was said, monks, Baka the Brahmā said to me: |
‘ahañhi, mārisa, niccaṁyeva samānaṁ “niccan”ti vadāmi, dhuvaṁyeva samānaṁ “dhuvan”ti vadāmi, sassataṁyeva samānaṁ “sassatan”ti vadāmi, kevalaṁyeva samānaṁ “kevalan”ti vadāmi, acavanadhammaṁyeva samānaṁ “acavanadhamman”ti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṁ vadāmi: |
‘But I, good sir, say of what is permanent that it is “permanent,” of what is stable that it is “stable,” of what is eternal that it is “eternal,” of what is complete that it is “complete,” of what is not subject to passing away that it is “not subject to passing away,” and where one is not born, does not age, does not die, does not pass away, and is not reborn, of that I say: |
“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti. |
“for this is not born, does not age, does not die, does not pass away, is not reborn.” |
Asantañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vadāmi. |
And though there is no other, higher escape, I say, “there is no other, higher escape.” |
Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ yāvatakaṁ tuyhaṁ kasiṇaṁ āyu tāvatakaṁ tesaṁ tapokammameva ahosi. |
There were, monk, formerly in the world ascetics and brahmins whose ascetic practice lasted for the entire duration of your lifespan. |
Te kho evaṁ jāneyyuṁ santañca panaññaṁ uttari nissaraṇaṁ “atthaññaṁ uttari nissaraṇan”ti, asantaṁ vā aññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti. |
They would know thus: if there is another, higher escape, they would know, “There is another, higher escape,” or if there is no other, higher escape, they would know, “There is no other, higher escape.” |
Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi: |
Therefore, monk, I say to you: |
“na cevaññaṁ uttari nissaraṇaṁ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. |
“You will not see another, higher escape, and you will only reap weariness and vexation. |
Sace kho tvaṁ, bhikkhu, pathaviṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. |
If, monk, you will cling to earth, you will be my attendant, dwelling on my ground, to be done with as I wish, an outcast. |
Sace āpaṁ … tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”’ti. |
If to water … to fire … to air … to beings … to gods … to Pajāpati … to Brahmā you will cling, you will be my attendant, dwelling on my ground, to be done with as I wish, an outcast.”’ |
‘Ahampi kho evaṁ, brahme, jānāmi: |
‘I too know this, Brahmā: |
“sace pathaviṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. |
“If I cling to earth, I will be your attendant, dwelling on your ground, to be done with as you wish, an outcast. |
Sace āpaṁ … tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṁ, brahme, gatiñca pajānāmi, jutiñca pajānāmi: |
If to water … to fire … to air … to beings … to gods … to Pajāpati … to Brahmā I cling, I will be your attendant, dwelling on your ground, to be done with as you wish, an outcast.” Yet, Brahmā, I know your sphere and I know your splendor: |
“evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti. |
“So powerful is Baka the Brahmā, so mighty is Baka the Brahmā, so majestic is Baka the Brahmā.”’ |
Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi: |
‘But how, good sir, do you know my sphere and my splendor: |
“evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”’ti? |
“So powerful is Baka the Brahmā, so mighty is Baka the Brahmā, so majestic is Baka the Brahmā”?’ |
‘Yāvatā candimasūriyā, |
‘As far as sun and moon revolve, |
Pariharanti disā bhanti virocanā; |
Illuminating all directions with their radiance; |
Tāva sahassadhā loko, |
So far extends the thousandfold world, |
Ettha te vattate vaso. |
Wherein your power holds sway. |
Paroparañca jānāsi, |
You know the higher and the lower, |
atho rāgavirāginaṁ; |
Those with lust and those without it; |
Itthabhāvaññathābhāvaṁ, |
The state of being thus or otherwise, |
sattānaṁ āgatiṁ gatinti. |
The coming and going of beings.’ |
Evaṁ kho te ahaṁ, brahme, gatiñca pajānāmi jutiñca pajānāmi: |
Thus, Brahmā, I know your sphere and I know your splendor: |
“evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti. |
“So powerful is Baka the Brahmā, so mighty is Baka the Brahmā, so majestic is Baka the Brahmā.” |
Atthi kho, brahme, añño kāyo, taṁ tvaṁ na jānāsi na passasi; |
There is, Brahmā, another body, which you do not know, do not see; |
tamahaṁ jānāmi passāmi. |
but I know it, I see it. |
Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṁ cuto idhūpapanno. |
There is, Brahmā, a body called the Ābhassara (Radiant) gods, from which you passed away and were reborn here. |
Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṁ tvaṁ na jānāsi na passasi; |
Because of your long stay here, your memory of that has been lost, so you do not know it, do not see it; |
tamahaṁ jānāmi passāmi. |
but I know it, I see it. |
Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? |
Thus too, Brahmā, I am not your equal in direct knowledge, so how could I be inferior? |
Atha kho ahameva tayā bhiyyo. |
Indeed, I am superior to you. |
Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṁ tvaṁ na jānāsi na passasi; |
There is, Brahmā, a body called the Subhakiṇha (Lustrous Black) gods, a body called the Vehapphala (Great Fruit) gods, a body called the Abhibhū (Overlord) gods, which you do not know, do not see; |
tamahaṁ jānāmi passāmi. |
but I know them, I see them. |
Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? |
Thus too, Brahmā, I am not your equal in direct knowledge, so how could I be inferior? |
Atha kho ahameva tayā bhiyyo. |
Indeed, I am superior to you. |
Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabhiññāya pathaviṁ nāpahosiṁ, pathaviyā nāpahosiṁ, pathavito nāpahosiṁ, pathaviṁ meti nāpahosiṁ, pathaviṁ nābhivadiṁ. |
Having directly known earth as earth, Brahmā, and having directly known that which is unexperienced through earthness in earth, I was not earth, I was not in earth, I was not of earth, I did not claim ‘Earth is mine,’ I did not affirm earth. |
Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? |
Thus too, Brahmā, I am not your equal in direct knowledge, so how could I be inferior? |
Atha kho ahameva tayā bhiyyo. |
Indeed, I am superior to you. |
Āpaṁ kho ahaṁ, brahme …pe… tejaṁ kho ahaṁ, brahme …pe… vāyaṁ kho ahaṁ, brahme …pe… bhūte kho ahaṁ, brahme …pe… deve kho ahaṁ, brahme …pe… pajāpatiṁ kho ahaṁ, brahme …pe… brahmaṁ kho ahaṁ, brahme …pe… ābhassare kho ahaṁ, brahme …pe… subhakiṇhe kho ahaṁ, brahme …pe… vehapphale kho ahaṁ, brahme …pe… abhibhuṁ kho ahaṁ, brahme …pe… sabbaṁ kho ahaṁ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṁ tadabhiññāya sabbaṁ nāpahosiṁ sabbasmiṁ nāpahosiṁ sabbato nāpahosiṁ sabbaṁ meti nāpahosiṁ, sabbaṁ nābhivadiṁ. |
Having directly known water as water, Brahmā …and so on… having directly known fire as fire, Brahmā …and so on… having directly known air as air, Brahmā …and so on… having directly known beings as beings, Brahmā …and so on… having directly known gods as gods, Brahmā …and so on… having directly known Pajāpati as Pajāpati, Brahmā …and so on… having directly known Brahmā as Brahmā, Brahmā …and so on… having directly known the Ābhassara gods as Ābhassara gods, Brahmā …and so on… having directly known the Subhakiṇha gods as Subhakiṇha gods, Brahmā …and so on… having directly known the Vehapphala gods as Vehapphala gods, Brahmā …and so on… having directly known the Abhibhū gods as Abhibhū gods, Brahmā …and so on… having directly known the All as All, Brahmā, and having directly known that which is unexperienced through allness in the All, I was not the All, I was not in the All, I was not of the All, I did not claim ‘The All is mine,’ I did not affirm the All. |
Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? |
Thus too, Brahmā, I am not your equal in direct knowledge, so how could I be inferior? |
Atha kho ahameva tayā bhiyyo’ti. |
Indeed, I am superior to you.’ |
‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṁ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosīti. |
‘Good sir, if you have directly known that which is unexperienced through allness in the All, may it not be that your claim is empty, may it not be that it is void!’ |
Viññāṇaṁ anidassanaṁ |
Consciousness that is non-manifest, |
anantaṁ sabbato pabhaṁ. |
infinite, luminous all around. |
Taṁ pathaviyā pathavattena ananubhūtaṁ, āpassa āpattena ananubhūtaṁ, tejassa tejattena ananubhūtaṁ, vāyassa vāyattena ananubhūtaṁ, bhūtānaṁ bhūtattena ananubhūtaṁ, devānaṁ devattena ananubhūtaṁ, pajāpatissa pajāpatittena ananubhūtaṁ, brahmānaṁ brahmattena ananubhūtaṁ, ābhassarānaṁ ābhassarattena ananubhūtaṁ, subhakiṇhānaṁ subhakiṇhattena ananubhūtaṁ, vehapphalānaṁ vehapphalattena ananubhūtaṁ, abhibhussa abhibhuttena ananubhūtaṁ, sabbassa sabbattena ananubhūtaṁ. |
That is unexperienced through the earthness of earth, unexperienced through the waterness of water, unexperienced through the fireness of fire, unexperienced through the airness of air, unexperienced through the beingness of beings, unexperienced through the godness of gods, unexperienced through Pajāpati-ness of Pajāpati, unexperienced through the Brahmā-ness of Brahmās, unexperienced through the Ābhassara-ness of Ābhassaras, unexperienced through the Subhakiṇha-ness of Subhakiṇhas, unexperienced through the Vehapphala-ness of Vehapphalas, unexperienced through the Abhibhū-ness of Abhibhū, unexperienced through the allness of the All. |
Handa carahi te, mārisa, passa antaradhāyāmī’ti. |
‘Well now, good sir, watch me disappear!’ |
‘Handa carahi me tvaṁ, brahme, antaradhāyassu, sace visahasī’ti. |
‘Well now, Brahmā, you disappear from me, if you can!’ |
Atha kho, bhikkhave, bako brahmā: |
Then, monks, Baka the Brahmā, saying: |
‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṁ. |
‘I will disappear from the ascetic Gotama, I will disappear from the ascetic Gotama,’ was nevertheless unable to disappear from me. |
Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ: |
When this was said, monks, I said to Baka the Brahmā: |
‘handa carahi te brahme antaradhāyāmī’ti. |
‘Well now, Brahmā, I will disappear from you.’ |
‘Handa carahi me tvaṁ, mārisa, antaradhāyassu sace visahasī’ti. |
‘Well now, good sir, you disappear from me, if you can.’ |
Atha kho ahaṁ, bhikkhave, tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsiṁ: |
Then I, monks, performed such a feat of psychic power that |
‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṁ dakkhantī’ti. |
Brahmā, the Brahma-assembly, and the attendants of Brahmā would hear my voice, but they would not see me. |
Antarahito imaṁ gāthaṁ abhāsiṁ: |
And having disappeared, I uttered this verse: |
‘Bhavevāhaṁ bhayaṁ disvā, |
‘Seeing danger in existence itself, |
bhavañca vibhavesinaṁ; |
And in seeking to escape from existence; |
Bhavaṁ nābhivadiṁ kiñci, |
I did not affirm any existence, |
nandiñca na upādiyin’ti. |
Nor did I cling to any delight.’ |
Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ: |
Then, monks, Brahmā, the Brahma-assembly, and the attendants of Brahmā were struck with wonder and amazement: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho. |
‘Wonderful, sirs! Marvelous, sirs! |
Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṁ mahiddhiko evaṁ mahānubhāvo yathāyaṁ samaṇo gotamo sakyaputto sakyakulā pabbajito. |
The great psychic power, the great might of the ascetic Gotama! Never before have we seen or heard of any other ascetic or brahmin so powerful, so mighty as this ascetic Gotama, a Sakyan son gone forth from a Sakyan family. |
Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṁ bhavaṁ udabbahī’ti. |
For a generation that delights in existence, sirs, that is fond of existence, that rejoices in existence, he has uprooted existence from its very root!’ |
Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca: |
Then, monks, Māra the Evil One, having entered one of the assembly of Brahmā, said to me: |
‘sace kho tvaṁ, mārisa, evaṁ pajānāsi, sace tvaṁ evaṁ anubuddho, mā sāvake upanesi, mā pabbajite; |
‘If, good sir, you know thus, if you are thus awakened, do not lead disciples, do not lead forth renunciants; |
mā sāvakānaṁ dhammaṁ desesi, mā pabbajitānaṁ; |
do not teach the Dhamma to disciples, do not teach it to renunciants; |
mā sāvakesu gedhimakāsi, mā pabbajitesu. |
do not become attached to disciples, do not become attached to renunciants. |
Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā. |
There were, monk, formerly in the world ascetics and brahmins who claimed to be arahants, fully enlightened ones. |
Te sāvake upanesuṁ pabbajite, sāvakānaṁ dhammaṁ desesuṁ pabbajitānaṁ, sāvakesu gedhimakaṁsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṁ dhammaṁ desetvā pabbajitānaṁ, sāvakesu gedhitacittā pabbajitesu, kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā. |
They led disciples, led forth renunciants; taught the Dhamma to disciples, taught it to renunciants; became attached to disciples, became attached to renunciants. They, having led disciples, led forth renunciants, having taught the Dhamma to disciples, taught it to renunciants, with minds attached to disciples, attached to renunciants, with the breakup of the body, at the cutting off of life, were established in an inferior body. |
Ahesuṁ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā. |
But there were, monk, formerly in the world ascetics and brahmins who claimed to be arahants, fully enlightened ones. |
Te na sāvake upanesuṁ na pabbajite, na sāvakānaṁ dhammaṁ desesuṁ na pabbajitānaṁ, na sāvakesu gedhimakaṁsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṁ dhammaṁ desetvā na pabbajitānaṁ, na sāvakesu gedhitacittā na pabbajitesu, kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. |
They did not lead disciples, did not lead forth renunciants; did not teach the Dhamma to disciples, did not teach it to renunciants; did not become attached to disciples, did not become attached to renunciants. They, not having led disciples, not led forth renunciants, not having taught the Dhamma to disciples, not taught it to renunciants, with minds not attached to disciples, not attached to renunciants, with the breakup of the body, at the cutting off of life, were established in a superior body. |
Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi—iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti. |
Therefore, monk, I say to you—come now, good sir, dwell with few concerns, devoted to a pleasant abiding in the here and now; what is unproclaimed is good, good sir, do not instruct others.’ |
Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ: |
When this was said, monks, I said to Māra the Evil One: |
‘jānāmi kho tāhaṁ, pāpima, mā tvaṁ maññittho: |
‘I know you, Evil One. Do not think: |
“na maṁ jānātī”ti. |
“He does not know me.” |
Māro tvamasi, pāpima. |
You are Māra, Evil One. |
Na maṁ tvaṁ, pāpima, hitānukampī evaṁ vadesi; |
You do not speak to me thus, Evil One, out of concern for my welfare; |
ahitānukampī maṁ tvaṁ, pāpima, evaṁ vadesi. |
you speak to me thus, Evil One, out of concern for my harm. |
Tuyhañhi, pāpima, evaṁ hoti: |
For you, Evil One, think: |
“yesaṁ samaṇo gotamo dhammaṁ desessati, te me visayaṁ upātivattissantī”ti. |
“Those to whom the ascetic Gotama will teach the Dhamma will escape from my domain.” |
Asammāsambuddhāva pana te, pāpima, samānā sammāsambuddhāmhāti paṭijāniṁsu. |
Those, Evil One, though not fully enlightened, claimed, ‘We are fully enlightened.’ |
Ahaṁ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi. |
But I, Evil One, being fully enlightened, claim, ‘I am fully enlightened.’ |
Desentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova. |
Whether the Tathāgata teaches the Dhamma to disciples, Evil One, he is just so; and whether the Tathāgata does not teach the Dhamma to disciples, Evil One, he is just so. |
Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova. |
Whether the Tathāgata leads disciples, Evil One, he is just so; and whether the Tathāgata does not lead disciples, Evil One, he is just so. |
Taṁ kissa hetu? |
Why is that? |
Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā—te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
For the Tathāgata, Evil One, those taints that are defiling, productive of rebirth, accompanied by trouble, ripening in suffering, conductive to future birth, aging, and death—they are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. |
Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; |
Just as, Evil One, a palm tree cut off at the crown is incapable of further growth; |
evameva kho, pāpima, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā—te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā’ti. |
even so, Evil One, for the Tathāgata, those taints that are defiling, productive of rebirth, accompanied by trouble, ripening in suffering, conductive to future birth, aging, and death—they are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising.’ |
Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti. |
Thus, because Māra was not addressed and because of Brahmā's invitation, this exposition is designated ‘The Brahma Invitation.’” |
Brahmanimantanikasuttaṁ niṭṭhitaṁ navamaṁ. |
Brahmanimantanikasuttaṁ niṭṭhitaṁ navamaṁ. |
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Majjhima Nikāya 50 |
Majjhima Nikāya 50 |
Māratajjanīyasutta |
Māratajjanīyasutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. |
Thus have I heard. On one occasion the Venerable Mahā Moggallāna was dwelling among the Bhaggas at Susumāragira, in the Bhesakaḷā Grove, the Deer Park. |
Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati. |
Now at that time the Venerable Mahā Moggallāna was walking in the open air. |
Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho. |
Now at that time Māra the Evil One had entered the Venerable Mahā Moggallāna’s belly, into his bowels. |
Atha kho āyasmato mahāmoggallānassa etadahosi: |
Then it occurred to the Venerable Mahā Moggallāna: |
“kiṁ nu kho me kucchi garugaro viya? |
“Why is my belly heavy like this? |
Māsācitaṁ maññe”ti. |
It feels like it’s filled with beans, I think.” |
Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi. |
Then the Venerable Mahā Moggallāna, having descended from his walking path, entered his dwelling and sat down on the seat prepared. |
Nisajja kho āyasmā mahāmoggallāno paccattaṁ yoniso manasākāsi. |
Having sat down, the Venerable Mahā Moggallāna attended closely to himself. |
Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ kucchigataṁ koṭṭhamanupaviṭṭhaṁ. |
The Venerable Mahā Moggallāna saw Māra the Evil One who had entered his belly, into his bowels. |
Disvāna māraṁ pāpimantaṁ etadavoca: |
Having seen him, he said to Māra the Evil One: |
“nikkhama, pāpima; |
“Get out, Evil One! |
nikkhama, pāpima. |
Get out, Evil One! |
Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ. |
Do not harass the Tathāgata, do not harass a disciple of the Tathāgata. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. |
May it not be for your long-term harm and suffering!” |
Atha kho mārassa pāpimato etadahosi: |
Then it occurred to Māra the Evil One: |
“ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha: |
“This ascetic, without knowing me, without seeing me, says this: |
‘nikkhama, pāpima; |
‘Get out, Evil One! |
nikkhama, pāpima. |
Get out, Evil One! |
Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ. |
Do not harass the Tathāgata, do not harass a disciple of the Tathāgata. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā’ti. |
May it not be for your long-term harm and suffering!’ |
Yopissa so satthā sopi maṁ neva khippaṁ jāneyya, kuto pana maṁ ayaṁ sāvako jānissatī”ti? |
Even his Teacher would not quickly know me, so how could this disciple know me?” |
Atha kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ etadavoca: |
Then the Venerable Mahā Moggallāna said to Māra the Evil One: |
“evampi kho tāhaṁ, pāpima, jānāmi, mā tvaṁ maññittho: |
“Even so I know you, Evil One. Do not think: |
‘na maṁ jānātī’ti. |
‘He does not know me.’ |
Māro tvamasi, pāpima; |
You are Māra, Evil One. |
tuyhañhi, pāpima, evaṁ hoti: |
For you, Evil One, think: |
‘ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha—nikkhama, pāpima; |
‘This ascetic, without knowing me, without seeing me, says this—Get out, Evil One! |
nikkhama, pāpima. |
Get out, Evil One! |
Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ. |
Do not harass the Tathāgata, do not harass a disciple of the Tathāgata. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāyāti. |
May it not be for your long-term harm and suffering! |
Yopissa so satthā sopi maṁ neva khippaṁ jāneyya, kuto pana maṁ ayaṁ sāvako jānissatī’”ti? |
Even his Teacher would not quickly know me, so how could this disciple know me?’” |
Atha kho mārassa pāpimato etadahosi: |
Then it occurred to Māra the Evil One: |
“jānameva kho maṁ ayaṁ samaṇo passaṁ evamāha: |
“This ascetic, knowing me, seeing me, says this: |
‘nikkhama, pāpima; |
‘Get out, Evil One! |
nikkhama, pāpima. |
Get out, Evil One! |
Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ. |
Do not harass the Tathāgata, do not harass a disciple of the Tathāgata. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā’”ti. |
May it not be for your long-term harm and suffering!’” |
Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi. |
Then Māra the Evil One, having gone out from the Venerable Mahā Moggallāna’s mouth, stood at the door-bolt. |
Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ paccaggaḷe ṭhitaṁ; |
The Venerable Mahā Moggallāna saw Māra the Evil One standing at the door-bolt. |
disvāna māraṁ pāpimantaṁ etadavoca: |
Having seen him, he said to Māra the Evil One: |
“etthāpi kho tāhaṁ, pāpima, passāmi; |
“Even here I see you, Evil One. |
mā tvaṁ maññittho ‘na maṁ passatī’ti. |
Do not think ‘He does not see me.’ |
Eso tvaṁ, pāpima, paccaggaḷe ṭhito. |
There you are, Evil One, standing at the door-bolt. |
Bhūtapubbāhaṁ, pāpima, dūsī nāma māro ahosiṁ, tassa me kāḷī nāma bhaginī. |
Formerly, Evil One, I was Māra named Dūsī. I had a sister named Kāḷī. |
Tassā tvaṁ putto. |
You are her son. |
So me tvaṁ bhāgineyyo ahosi. |
So you were my nephew. |
Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṁ sammāsambuddho loke uppanno hoti. |
Now at that time, Evil One, the Blessed One Kakusandha, Arahant, Fully Enlightened One, had arisen in the world. |
Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One Kakusandha, Arahant, Fully Enlightened One, Evil One, had a chief pair of disciples named Vidhura and Sañjīva, an excellent pair. |
Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā. |
Among all the disciples of the Blessed One Kakusandha, Arahant, Fully Enlightened One, Evil One. |
Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṁ dhammadesanāya. |
None was equal to the Venerable Vidhura in regard to teaching the Dhamma. |
Iminā kho evaṁ, pāpima, pariyāyena āyasmato vidhurassa vidhuroteva samaññā udapādi. |
It was for this reason, Evil One, that the Venerable Vidhura came to be known as Vidhura. |
Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṁ samāpajjati. |
The Venerable Sañjīva, Evil One, whether gone to the forest, or to the root of a tree, or to an empty dwelling, would attain the cessation of perception and feeling without difficulty. |
Bhūtapubbaṁ, pāpima, āyasmā sañjīvo aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpanno nisinno hoti. |
Once formerly, Evil One, the Venerable Sañjīva was sitting at the root of a certain tree, having attained the cessation of perception and feeling. |
Addasaṁsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpannaṁ nisinnaṁ; |
Cowherds, shepherds, farmers, and travellers, Evil One, saw the Venerable Sañjīva sitting at the root of a certain tree, having attained the cessation of perception and feeling. |
disvāna tesaṁ etadahosi: |
Having seen him, it occurred to them: |
‘acchariyaṁ vata bho, abbhutaṁ vata, bho. |
‘Wonderful, sirs! Marvelous, sirs! |
Ayaṁ samaṇo nisinnakova kālaṅkato. |
This ascetic is dead while sitting. |
Handa naṁ dahāmā’ti. |
Come, let's burn him.’ |
Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṁ datvā pakkamiṁsu. |
Then those cowherds, shepherds, farmers, and travellers, Evil One, having collected grass, wood, and cowdung, piled it up on the Venerable Sañjīva’s body, set fire to it, and departed. |
Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ piṇḍāya pāvisi. |
Then, Evil One, the Venerable Sañjīva, at the end of that night, emerged from that attainment, shook out his robes, and in the morning, having dressed and taken his bowl and outer robe, entered the village for alms. |
Addasaṁsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ piṇḍāya carantaṁ; |
Those cowherds, shepherds, farmers, and travellers, Evil One, saw the Venerable Sañjīva walking for alms. |
disvāna nesaṁ etadahosi: |
Having seen him, it occurred to them: |
‘acchariyaṁ vata bho, abbhutaṁ vata, bho. |
‘Wonderful, sirs! Marvelous, sirs! |
Ayaṁ samaṇo nisinnakova kālaṅkato, svāyaṁ paṭisañjīvito’ti. |
This ascetic was dead while sitting, and now he has come back to life!’ |
Iminā kho evaṁ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi. |
It was for this reason, Evil One, that the Venerable Sañjīva came to be known as Sañjīva. |
Atha kho, pāpima, dūsissa mārassa etadahosi: |
Then, Evil One, it occurred to Dūsī Māra: |
‘imesaṁ kho ahaṁ bhikkhūnaṁ sīlavantānaṁ kalyāṇadhammānaṁ neva jānāmi āgatiṁ vā gatiṁ vā. |
‘I do not know the coming or going of these virtuous monks of good character. |
Yannūnāhaṁ brāhmaṇagahapatike anvāviseyyaṁ—etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. |
What if I were to possess brahmin householders: “Come, revile, abuse, vex, and harass these virtuous monks of good character. |
Appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti. |
Perhaps, when they are reviled, abused, vexed, and harassed by you, their minds might undergo a change, whereby Dūsī Māra might find an opportunity.”’ |
Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi: |
Then Dūsī Māra, Evil One, possessed brahmin householders: |
‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. |
‘Come, revile, abuse, vex, and harass these virtuous monks of good character. |
Appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti. |
Perhaps, when they are reviled, abused, vexed, and harassed by you, their minds might undergo a change, whereby Dūsī Māra might find an opportunity.’ |
Atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti: |
Then those brahmin householders, Evil One, possessed by Dūsī Māra, reviled, abused, vexed, and harassed the virtuous monks of good character: |
‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. |
‘These shaveling petty ascetics, menials, dark fellows, offspring of Brahmā’s feet, [saying] “We are meditators, we are meditators!” with drooping shoulders, downcast faces, as if drugged, they meditate, they over-meditate, they out-meditate, they mis-meditate. |
Seyyathāpi nāma ulūko rukkhasākhāyaṁ mūsikaṁ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; |
Just as an owl on a tree branch, seeking a mouse, meditates, over-meditates, out-meditates, mis-meditates; |
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. |
even so these shaveling petty ascetics, menials, dark fellows, offspring of Brahmā’s feet, [saying] “We are meditators, we are meditators!” with drooping shoulders, downcast faces, as if drugged, meditate, over-meditate, out-meditate, mis-meditate. |
Seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; |
Just as a jackal on a riverbank, seeking fish, meditates, over-meditates, out-meditates, mis-meditates; |
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. |
even so these shaveling petty ascetics, menials, dark fellows, offspring of Brahmā’s feet, [saying] “We are meditators, we are meditators!” with drooping shoulders, downcast faces, as if drugged, meditate, over-meditate, out-meditate, mis-meditate. |
Seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṁ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; |
Just as a cat in a gap, at a crossroads, on a refuse heap, seeking a mouse, meditates, over-meditates, out-meditates, mis-meditates; |
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. |
even so these shaveling petty ascetics, menials, dark fellows, offspring of Brahmā’s feet, [saying] “We are meditators, we are meditators!” with drooping shoulders, downcast faces, as if drugged, meditate, over-meditate, out-meditate, mis-meditate. |
Seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati; |
Just as a donkey, unburdened, in a gap, at a crossroads, on a refuse heap, meditates, over-meditates, out-meditates, mis-meditates; |
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī’ti. |
even so these shaveling petty ascetics, menials, dark fellows, offspring of Brahmā’s feet, [saying] “We are meditators, we are meditators!” with drooping shoulders, downcast faces, as if drugged, meditate, over-meditate, out-meditate, mis-meditate.’ |
Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
Those people, Evil One, who died at that time, for the most part, with the breakup of the body, after death, were reborn in a state of deprivation, a bad destination, the lower realms, in hell. |
Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi: |
Then, Evil One, the Blessed One Kakusandha, Arahant, Fully Enlightened One, addressed the monks: |
‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena—etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti. |
‘Monks, brahmin householders have been possessed by Dūsī Māra: “Come, revile, abuse, vex, and harass these virtuous monks of good character. Perhaps, when they are reviled, abused, vexed, and harassed by you, their minds might undergo a change, whereby Dūsī Māra might find an opportunity.” |
Etha, tumhe, bhikkhave, mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
Come, monks, dwell pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharatha. |
Thus above, below, around, and everywhere, and to all as to yourselves, dwell pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will. |
Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
Dwell pervading one quarter with a mind imbued with compassion …and so on… Dwell pervading one quarter with a mind imbued with altruistic joy …and so on… Dwell pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharathā’ti. |
Thus above, below, around, and everywhere, and to all as to yourselves, dwell pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will.’ |
Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
Then those monks, Evil One, being thus advised, thus instructed by the Blessed One Kakusandha, Arahant, Fully Enlightened One, whether gone to the forest, or to the root of a tree, or to an empty dwelling, dwelt pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. |
Thus above, below, around, and everywhere, and to all as to themselves, they dwelt pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will. |
Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
They dwelt pervading one quarter with a mind imbued with compassion …and so on… They dwelt pervading one quarter with a mind imbued with altruistic joy …and so on… They dwelt pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. |
Thus above, below, around, and everywhere, and to all as to themselves, they dwelt pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will. |
Atha kho, pāpima, dūsissa mārassa etadahosi: |
Then, Evil One, it occurred to Dūsī Māra: |
‘evampi kho ahaṁ karonto imesaṁ bhikkhūnaṁ sīlavantānaṁ kalyāṇadhammānaṁ neva jānāmi āgatiṁ vā gatiṁ vā, yannūnāhaṁ brāhmaṇagahapatike anvāviseyyaṁ: |
‘Even doing this, I do not know the coming or going of these virtuous monks of good character. What if I were to possess brahmin householders: |
“etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran”’ti. |
“Come, honor, respect, esteem, and worship these virtuous monks of good character. Perhaps, when they are honored, respected, esteemed, and worshipped by you, their minds might undergo a change, whereby Dūsī Māra might find an opportunity.”’ |
Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi: |
Then Dūsī Māra, Evil One, possessed brahmin householders: |
‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti. |
‘Come, honor, respect, esteem, and worship these virtuous monks of good character. Perhaps, when they are honored, respected, esteemed, and worshipped by you, their minds might undergo a change, whereby Dūsī Māra might find an opportunity.’ |
Atha kho te, pāpima, brāhmaṇagahapatikā anvāviṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme sakkaronti garuṁ karonti mānenti pūjenti. |
Then those brahmin householders, Evil One, possessed by Dūsī Māra, honored, respected, esteemed, and worshipped the virtuous monks of good character. |
Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
Those people, Evil One, who died at that time, for the most part, with the breakup of the body, after death, were reborn in a good destination, in a heavenly world. |
Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi: |
Then, Evil One, the Blessed One Kakusandha, Arahant, Fully Enlightened One, addressed the monks: |
‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena: |
‘Monks, brahmin householders have been possessed by Dūsī Māra: |
“etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran”ti. |
“Come, honor, respect, esteem, and worship these virtuous monks of good character. Perhaps, when they are honored, respected, esteemed, and worshipped by you, their minds might undergo a change, whereby Dūsī Māra might find an opportunity.” |
Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti. |
Come, monks, dwell contemplating foulness in the body, with perception of repulsiveness in food, with perception of non-delight in the entire world, contemplating impermanence in all conditioned formations.’ |
Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṁsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino. |
Then those monks, Evil One, being thus advised, thus instructed by the Blessed One Kakusandha, Arahant, Fully Enlightened One, whether gone to the forest, or to the root of a tree, or to an empty dwelling, dwelt contemplating foulness in the body, with perception of repulsiveness in food, with perception of non-delight in the entire world, contemplating impermanence in all conditioned formations. |
Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṁ piṇḍāya pāvisi. |
Then, Evil One, the Blessed One Kakusandha, Arahant, Fully Enlightened One, in the morning, having dressed and taken his bowl and outer robe, with the Venerable Vidhura as his attendant monk, entered the village for alms. |
Atha kho, pāpima, dūsī māro aññataraṁ kumārakaṁ anvāvisitvā sakkharaṁ gahetvā āyasmato vidhurassa sīse pahāramadāsi; |
Then Dūsī Māra, Evil One, having possessed a certain boy, took a potsherd and struck the Venerable Vidhura on the head; |
sīsaṁ vobhindi. |
he split his head. |
Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṁyeva bhagavantaṁ arahantaṁ sammāsambuddhaṁ piṭṭhito piṭṭhito anubandhi. |
Then, Evil One, the Venerable Vidhura, with his head split and blood flowing, followed closely behind the Blessed One Kakusandha, Arahant, Fully Enlightened One. |
Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho nāgāpalokitaṁ apalokesi: |
Then, Evil One, the Blessed One Kakusandha, Arahant, Fully Enlightened One, looked back with the elephant-look: |
‘na vāyaṁ dūsī māro mattamaññāsī’ti. |
‘This Dūsī Māra does not know moderation.’ |
Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji. |
And with that look, Evil One, Dūsī Māra fell from that place and was reborn in the Great Hell. |
Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti—chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi. |
That Great Hell, Evil One, has three names: the ‘Six Spheres of Contact,’ also ‘Pierced by Spikes,’ also ‘Individually Experienced Feeling.’ |
Atha kho maṁ, pāpima, nirayapālā upasaṅkamitvā etadavocuṁ: |
Then, Evil One, the hell-wardens, having approached me, said this: |
‘yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya. |
‘When, good sir, spike meets spike in your heart. |
Atha naṁ tvaṁ jāneyyāsi: |
Then you should know: |
“vassasahassaṁ me niraye paccamānassā”’ti. |
“I have been cooking in hell for a thousand years.”’ |
So kho ahaṁ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṁ mahāniraye apacciṁ. |
I, Evil One, cooked in that Great Hell for many years, many hundreds of years, many thousands of years. |
Dasavassasahassāni tasseva mahānirayassa ussade apacciṁ vuṭṭhānimaṁ nāma vedanaṁ vediyamāno. |
For ten thousand years I cooked in an annex of that same Great Hell, experiencing a feeling called ‘Emergence.’ |
Tassa mayhaṁ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. |
My body, Evil One, was like that of a human. |
Evarūpaṁ sīsaṁ hoti, seyyathāpi macchassa. |
My head was like that of a fish. |
Kīdiso nirayo āsi, |
What kind of hell was it, |
yattha dūsī apaccatha; |
Where Dūsī cooked; |
Vidhuraṁ sāvakamāsajja, |
Having assailed Vidhura the disciple, |
kakusandhañca brāhmaṇaṁ. |
And Kakusandha the Brahmin. |
Sataṁ āsi ayosaṅkū, |
A hundred iron spikes there were, |
sabbe paccattavedanā; |
All bringing individual pain; |
Īdiso nirayo āsi, |
Such a hell it was, |
yattha dūsī apaccatha; |
Where Dūsī cooked; |
Vidhuraṁ sāvakamāsajja, |
Having assailed Vidhura the disciple, |
kakusandhañca brāhmaṇaṁ. |
And Kakusandha the Brahmin. |
Yo etamabhijānāti, |
One who knows this, |
bhikkhu buddhassa sāvako; |
A monk, a disciple of the Buddha; |
Tādisaṁ bhikkhumāsajja, |
By assailing such a monk, |
kaṇha dukkhaṁ nigacchasi. |
Dark One, you come to suffering. |
Majjhe sarassa tiṭṭhanti, |
In the middle of the lake stand, |
vimānā kappaṭṭhāyino; |
Mansions that endure for an eon; |
Veḷuriyavaṇṇā rucirā, |
Beryl-colored, beautiful, |
accimanto pabhassarā; |
Blazing, brilliant; |
Accharā tattha naccanti, |
Apsaras dance there, |
puthu nānattavaṇṇiyo. |
Of many and various hues. |
Yo etamabhijānāti, |
One who knows this, |
bhikkhu buddhassa sāvako; |
A monk, a disciple of the Buddha; |
Tādisaṁ bhikkhumāsajja, |
By assailing such a monk, |
kaṇha dukkhaṁ nigacchasi. |
Dark One, you come to suffering. |
Yo ve buddhena codito, |
The monk who, urged by the Buddha, |
bhikkhu saṅghassa pekkhato; |
While the Sangha looked on; |
Migāramātupāsādaṁ, |
Shook Migāramātā’s Terrace |
pādaṅguṭṭhena kampayi. |
With his big toe. |
Yo etamabhijānāti, |
One who knows this, |
bhikkhu buddhassa sāvako; |
A monk, a disciple of the Buddha; |
Tādisaṁ bhikkhumāsajja, |
By assailing such a monk, |
kaṇha dukkhaṁ nigacchasi. |
Dark One, you come to suffering. |
Yo vejayantaṁ pāsādaṁ, |
Who shook Vejayanta Palace |
pādaṅguṭṭhena kampayi; |
With his big toe; |
Iddhibalenupatthaddho, |
Supported by psychic power, |
saṁvejesi ca devatā. |
And made the gods tremble. |
Yo etamabhijānāti, |
One who knows this, |
bhikkhu buddhassa sāvako; |
A monk, a disciple of the Buddha; |
Tādisaṁ bhikkhumāsajja, |
By assailing such a monk, |
kaṇha dukkhaṁ nigacchasi. |
Dark One, you come to suffering. |
Yo vejayantapāsāde, |
Who in Vejayanta Palace, |
sakkaṁ so paripucchati; |
Questions Sakka thus: |
Api vāsava jānāsi, |
‘Do you know, Vāsava, |
taṇhākkhayavimuttiyo; |
The freedom through craving’s destruction?’ |
Tassa sakko viyākāsi, |
To him Sakka explained, |
pañhaṁ puṭṭho yathātathaṁ. |
The question asked, according to truth. |
Yo etamabhijānāti, |
One who knows this, |
bhikkhu buddhassa sāvako; |
A monk, a disciple of the Buddha; |
Tādisaṁ bhikkhumāsajja, |
By assailing such a monk, |
kaṇha dukkhaṁ nigacchasi. |
Dark One, you come to suffering. |
Yo brahmaṁ paripucchati, |
Who questions Brahmā |
sudhammāyābhito sabhaṁ; |
Before the Sudhammā assembly: |
Ajjāpi tyāvuso diṭṭhi, |
‘Do you, friend, still hold that view |
yā te diṭṭhi pure ahu; |
That you held in the past? |
Passasi vītivattantaṁ, |
Do you see transcending it |
brahmaloke pabhassaraṁ. |
The radiance in the Brahma-world?’ |
Tassa brahmā viyākāsi, |
To him Brahmā explained |
anupubbaṁ yathātathaṁ; |
In sequence, according to truth: |
Na me mārisa sā diṭṭhi, |
‘Good sir, I no longer hold that view |
yā me diṭṭhi pure ahu. |
That I held in the past. |
Passāmi vītivattantaṁ, |
I see transcending it |
brahmaloke pabhassaraṁ; |
The radiance in the Brahma-world; |
Sohaṁ ajja kathaṁ vajjaṁ, |
So how could I say today |
ahaṁ niccomhi sassato. |
That I am permanent, eternal?’ |
Yo etamabhijānāti, |
One who knows this, |
bhikkhu buddhassa sāvako; |
A monk, a disciple of the Buddha; |
Tādisaṁ bhikkhumāsajja, |
By assailing such a monk, |
kaṇha dukkhaṁ nigacchasi. |
Dark One, you come to suffering. |
Yo mahāmeruno kūṭaṁ, |
Who touched the peak of Mount Meru |
vimokkhena aphassayi; |
Through liberation; |
Vanaṁ pubbavidehānaṁ, |
The forest of Pubbavideha, |
ye ca bhūmisayā narā. |
And the men who lie on the earth. |
Yo etamabhijānāti, |
One who knows this, |
bhikkhu buddhassa sāvako; |
A monk, a disciple of the Buddha; |
Tādisaṁ bhikkhumāsajja, |
By assailing such a monk, |
kaṇha dukkhaṁ nigacchasi. |
Dark One, you come to suffering. |
Na ve aggi cetayati, |
Fire does not think, |
‘ahaṁ bālaṁ ḍahāmī’ti; |
‘I am burning a fool’; |
Bālo ca jalitaṁ aggiṁ, |
But a fool, assailing |
āsajja naṁ sa ḍayhati. |
Blazing fire, is thereby burnt. |
Evameva tuvaṁ māra, |
Even so, Māra, |
āsajja naṁ tathāgataṁ; |
Assailing the Tathāgata; |
Sayaṁ ḍahissasi attānaṁ, |
You will burn yourself, |
bālo aggiṁva samphusaṁ. |
Like a fool touching fire. |
Apuññaṁ pasavī māro, |
Māra has produced demerit |
āsajja naṁ tathāgataṁ; |
By assailing the Tathāgata; |
Kiṁ nu maññasi pāpima, |
What do you think, Evil One? |
na me pāpaṁ vipaccati. |
Does not your evil ripen for you? |
Karoto cīyati pāpaṁ, |
For the doer evil accumulates, |
cirarattāya antaka; |
For a long time, Ender! |
Māra nibbinda buddhamhā, |
Māra, turn away from the Buddha, |
āsaṁ mākāsi bhikkhusu. |
Do not hope for success with the monks. |
Iti māraṁ atajjesi, |
Thus the monk in Bhesakaḷā Grove |
bhikkhu bhesakaḷāvane; |
Rebuked Māra; |
Tato so dummano yakkho, |
Then that dejected spirit |
tatthevantaradhāyathā”ti. |
Vanished right there.” |
Māratajjanīyasuttaṁ niṭṭhitaṁ dasamaṁ. |
Māratajjanīyasuttaṁ niṭṭhitaṁ dasamaṁ. |
Cūḷayamakavaggo niṭṭhito pañcamo. |
Cūḷayamakavaggo niṭṭhito pañcamo. |
Tassuddānaṁ |
Tassuddānaṁ |
Sāleyya verañjaduve ca tuṭṭhi, |
Sāleyya verañjaduve ca tuṭṭhi, |
Cūḷamahādhammasamādānañca; |
Cūḷamahādhammasamādānañca; |
Vīmaṁsakā kosambi ca brāhmaṇo, |
Vīmaṁsakā kosambi ca brāhmaṇo, |
Dūsī ca māro dasamo ca vaggo. |
Dūsī ca māro dasamo ca vaggo. |
Idaṁ vaggānamuddānaṁ |
Idaṁ vaggānamuddānaṁ |
Mūlapariyāyo ceva, |
Mūlapariyāyo ceva, |
sīhanādo ca uttamo; |
sīhanādo ca uttamo; |
Kakaco ceva gosiṅgo, |
Kakaco ceva gosiṅgo, |
sāleyyo ca ime pañca. |
sāleyyo ca ime pañca. |
Mūlapaṇṇāsakaṁ samattaṁ. |
Mūlapaṇṇāsakaṁ samattaṁ. |
mn51 |
mn51 |
Majjhima Nikāya 51 |
Majjhima Nikāya 51 |
Kandarakasutta |
Kandarakasutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ. |
Thus have I heard. On one occasion the Blessed One was dwelling at Campā, on the bank of the Gaggarā lotus pond, together with a large Saṅgha of monks. |
Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṁsu; |
Then Pessa the elephant trainer's son and Kandaraka the wanderer approached the Blessed One. |
upasaṅkamitvā pesso hatthārohaputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, Pessa the elephant trainer's son paid homage to the Blessed One and sat down at one side. |
Kandarako pana paribbājako bhagavatā saddhiṁ sammodi. |
Kandaraka the wanderer, however, exchanged courteous greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. |
Having exchanged courteous and memorable greetings, he stood at one side. |
Ekamantaṁ ṭhito kho kandarako paribbājako tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhagavantaṁ etadavoca: |
Standing at one side, Kandaraka the wanderer, looking over the silent and still Saṅgha of monks, said to the Blessed One: |
“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“It is wonderful, good Gotama, it is marvelous, good Gotama! |
Yāvañcidaṁ bhotā gotamena sammā bhikkhusaṅgho paṭipādito. |
How well indeed the Saṅgha of monks has been guided to the right path by the good Gotama! |
Yepi te, bho gotama, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ—seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. |
Those, good Gotama, who in the past were Arahants, Fully Enlightened Ones, those Blessed Ones too guided the Saṅgha of monks to the right path to this same supreme extent—just as the Saṅgha of monks is now guided to the right path by the good Gotama. |
Yepi te, bho gotama, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti—seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti. |
And those, good Gotama, who in the future will be Arahants, Fully Enlightened Ones, those Blessed Ones too will guide the Saṅgha of monks to the right path to this same supreme extent—just as the Saṅgha of monks is now guided to the right path by the good Gotama.” |
“Evametaṁ, kandaraka, evametaṁ, kandaraka. |
“So it is, Kandaraka, so it is, Kandaraka! |
Yepi te, kandaraka, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ—seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. |
Those, Kandaraka, who in the past were Arahants, Fully Enlightened Ones, those Blessed Ones too guided the Saṅgha of monks to the right path to this same supreme extent—just as the Saṅgha of monks is now guided to the right path by me. |
Yepi te, kandaraka, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti—seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. |
And those, Kandaraka, who in the future will be Arahants, Fully Enlightened Ones, those Blessed Ones too will guide the Saṅgha of monks to the right path to this same supreme extent—just as the Saṅgha of monks is now guided to the right path by me. |
Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā. |
There are, Kandaraka, in this Saṅgha of monks, monks who are Arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, whose fetters of existence are destroyed, and who are liberated by right final knowledge. |
Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; |
There are, Kandaraka, in this Saṅgha of monks, monks who are trainees, of unbroken virtue, of unbroken conduct, prudent, of prudent conduct; |
te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti. |
they dwell with minds well established in the four establishments of mindfulness. |
Katamesu catūsu? |
In what four? |
Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; |
Here, Kandaraka, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world; |
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; |
he dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world; |
citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; |
he dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world; |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti. |
he dwells contemplating dhammas in dhammas, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.” |
Evaṁ vutte, pesso hatthārohaputto bhagavantaṁ etadavoca: |
When this was said, Pessa the elephant trainer's son said to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante. |
“It is wonderful, venerable sir, it is marvelous, venerable sir! |
Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. |
How well proclaimed, venerable sir, are these four establishments of mindfulness by the Blessed One for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the true way, for the realization of Nibbāna! |
Mayampi hi, bhante, gihī odātavasanā kālena kālaṁ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. |
We too, venerable sir, lay followers clothed in white, from time to time dwell with minds well established in these four establishments of mindfulness. |
Idha mayaṁ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; |
Here, venerable sir, we dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world; |
vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; |
we dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world; |
citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; |
we dwell contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world; |
dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ. |
we dwell contemplating dhammas in dhammas, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. |
Acchariyaṁ, bhante, abbhutaṁ, bhante. |
It is wonderful, venerable sir, it is marvelous, venerable sir! |
Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. |
How well the Blessed One, venerable sir, when humanity is such a jungle, such a morass, such a fraud, knows the welfare and harm of beings! |
Gahanañhetaṁ, bhante, yadidaṁ manussā; |
Humanity is a jungle, venerable sir; |
uttānakañhetaṁ, bhante, yadidaṁ pasavo. |
animals are an open field. |
Ahañhi, bhante, pahomi hatthidammaṁ sāretuṁ. |
I, venerable sir, am able to train a tamable elephant. |
Yāvatakena antarena campaṁ gatāgataṁ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. |
In the time it takes him to go to Campā and return, he will display all sorts of deceptions, trickeries, crookedness, and deviousness. |
Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti. |
But our slaves, venerable sir, or messengers, or workers, behave one way with their body, another way with their speech, and their minds are yet another way. |
Acchariyaṁ, bhante, abbhutaṁ, bhante. |
It is wonderful, venerable sir, it is marvelous, venerable sir! |
Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. |
How well the Blessed One, venerable sir, when humanity is such a jungle, such a morass, such a fraud, knows the welfare and harm of beings! |
Gahanañhetaṁ, bhante, yadidaṁ manussā; |
Humanity is a jungle, venerable sir; |
uttānakañhetaṁ, bhante, yadidaṁ pasavo”ti. |
animals are an open field.” |
“Evametaṁ, pessa, evametaṁ, pessa. |
“So it is, Pessa, so it is, Pessa! |
Gahanañhetaṁ, pessa, yadidaṁ manussā; |
Humanity is a jungle, Pessa; |
uttānakañhetaṁ, pessa, yadidaṁ pasavo. |
animals are an open field. |
Cattārome, pessa, puggalā santo saṁvijjamānā lokasmiṁ. |
Pessa, there are these four kinds of persons found existing in the world. |
Katame cattāro? |
What four? |
Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; |
Here, Pessa, a certain person torments oneself and is devoted to the practice of self-torment; |
idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; |
Here, Pessa, a certain person torments others and is devoted to the practice of tormenting others; |
idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto; |
Here, Pessa, a certain person torments oneself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others; |
idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. |
Here, Pessa, a certain person neither torments oneself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others. |
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
He, neither tormenting self nor tormenting others, in this very life is desireless, quenched, cooled, experiencing happiness, dwelling with a self become divine. |
Imesaṁ, pessa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti? |
Of these four persons, Pessa, which one pleases your mind?” |
“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṁ me puggalo cittaṁ nārādheti. |
“Venerable sir, the person who torments oneself and is devoted to the practice of self-torment—this person does not please my mind. |
Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti. |
The person, venerable sir, who torments others and is devoted to the practice of tormenting others—this person too does not please my mind. |
Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti. |
The person, venerable sir, who torments oneself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others—this person too does not please my mind. |
Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati—ayameva me puggalo cittaṁ ārādhetī”ti. |
But the person, venerable sir, who neither torments oneself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others, and who, neither tormenting self nor tormenting others, in this very life is desireless, quenched, cooled, experiencing happiness, dwelling with a self become divine—this very person pleases my mind.” |
“Kasmā pana te, pessa, ime tayo puggalā cittaṁ nārādhentī”ti? |
“And why, Pessa, do these three persons not please your mind?” |
“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—iminā me ayaṁ puggalo cittaṁ nārādheti. |
“Venerable sir, the person who torments oneself and is devoted to the practice of self-torment, torments and mortifies oneself who desires happiness and is averse to suffering—for this reason this person does not please my mind. |
Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—iminā me ayaṁ puggalo cittaṁ nārādheti. |
The person, venerable sir, who torments others and is devoted to the practice of tormenting others, torments and mortifies others who desire happiness and are averse to suffering—for this reason this person does not please my mind. |
Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—iminā me ayaṁ puggalo cittaṁ nārādheti. |
The person, venerable sir, who torments oneself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others, torments and mortifies both oneself and others who desire happiness and are averse to suffering—for this reason this person does not please my mind. |
Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; |
But the person, venerable sir, who neither torments oneself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others, and who, neither tormenting self nor tormenting others, in this very life is desireless, quenched, cooled, experiencing happiness, dwelling with a self become divine; |
so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti—iminā me ayaṁ puggalo cittaṁ ārādheti. |
he neither torments nor mortifies himself nor others who desire happiness and are averse to suffering—for this reason this person pleases my mind. |
Handa ca dāni mayaṁ, bhante, gacchāma; |
Well now, venerable sir, we will go; |
bahukiccā mayaṁ bahukaraṇīyā”ti. |
we are busy and have much to do.” |
“Yassadāni tvaṁ, pessa, kālaṁ maññasī”ti. |
“Do now, Pessa, what you think it is time for.” |
Atha kho pesso hatthārohaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then Pessa the elephant trainer's son, having delighted and rejoiced in the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side towards him, and departed. |
Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi: |
Then, not long after Pessa the elephant trainer's son had departed, the Blessed One addressed the monks: |
“paṇḍito, bhikkhave, pesso hatthārohaputto; |
“Monks, Pessa the elephant trainer's son is wise; |
mahāpañño, bhikkhave, pesso hatthārohaputto. |
Pessa the elephant trainer's son is of great wisdom. |
Sace, bhikkhave, pesso hatthārohaputto muhuttaṁ nisīdeyya yāvassāhaṁ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṁyutto abhavissa. |
If, monks, Pessa the elephant trainer's son had sat for a moment longer while I analyzed these four persons in detail, he would have been connected with great benefit. |
Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṁyutto”ti. |
Nevertheless, monks, even to this extent Pessa the elephant trainer's son is connected with great benefit.” |
“Etassa, bhagavā, kālo, etassa, sugata, kālo, yaṁ bhagavā ime cattāro puggale vitthārena vibhajeyya. |
“This is the time, Blessed One, this is the time, Sugata, for the Blessed One to analyze these four persons in detail. |
Bhagavato sutvā bhikkhū dhāressantī”ti. |
Having heard it from the Blessed One, the monks will remember it.” |
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
“Then, monks, listen and attend closely. I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those monks replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? |
“And which, monks, is the person who torments oneself and is devoted to the practice of self-torment? |
Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; |
Here, monks, a certain person is a naked ascetic, of loose habits, licking his hands clean; not one who comes when requested, not one who waits when requested; |
nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati; |
he does not accept what is brought, nor what is specially made, nor an invitation; |
so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; |
he does not accept food from the mouth of a pot, nor from the mouth of a pan, nor across a threshold, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a woman giving suck, nor from a woman in the midst of men, nor from where food is distributed by ticket, nor where a dog is waiting, nor where flies are swarming; |
na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati. |
he accepts no fish, no meat, no spirits, no liquor, and drinks no fermented gruel. |
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; |
He is a one-house-dweller, a one-mouthful-eater; or a two-house-dweller, a two-mouthful-eater …and so on… or a seven-house-dweller, a seven-mouthful-eater; |
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; |
he sustains himself on one saucerful a day, or on two saucerfuls a day …and so on… or on seven saucerfuls a day; |
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ aḍḍhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati. |
he takes food once a day, or once every two days …and so on… or once every seven days—thus he dwells committed to the practice of eating by turns up to a fortnight. |
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; |
He is one who eats herbs, or eats millet, or eats wild rice, or eats hide-parings, or eats moss, or eats rice bran, or eats rice scum, or eats sesame flour, or eats grass, or eats cowdung; |
vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
he sustains himself on forest roots and fruits, feeding on fallen fruits. |
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; |
He wears hempen cloths, or coarse mixed-fibre cloths, or shroud-cloths, or refuse-rag cloths, or tree-bark fibre cloths; he wears antelope-hide, or strips of antelope-hide, or kusa-grass garments, or bark-fibre garments, or wood-shaving garments; he wears human-hair blankets, or horse-tail-hair blankets, or owl-feather garments; |
kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; |
he is one who plucks out hair and beard, committed to the practice of plucking out hair and beard; he is one who stands continuously, refusing seats; he is one who squats, committed to the squatting posture; he is one who lies on a bed of thorns, he makes his bed on thorns; |
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. |
he dwells committed to the practice of entering the water up to three times by evening—thus in such various ways he dwells committed to the practice of mortifying and tormenting the body. |
Ayaṁ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto. |
This, monks, is called the person who torments oneself and is devoted to the practice of self-torment. |
Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? |
And which, monks, is the person who torments others and is devoted to the practice of tormenting others? |
Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. |
Here, monks, a certain person is a sheep butcher, a pig butcher, a fowler, a deer stalker, a hunter, a fisherman, a thief, an executioner, a cattle butcher, a jailer, or any others who follow cruel trades. |
Ayaṁ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto. |
This, monks, is called the person who torments others and is devoted to the practice of tormenting others. |
Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? |
And which, monks, is the person who torments oneself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others? |
Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. |
Here, monks, a certain person is a consecrated khattiya king or a great brahmin householder. |
So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. |
Having had a new assembly hall built to the east of the city, having shaved off his hair and beard, having put on a rough antelope hide, having smeared his body with ghee and oil, and scratching his back with a deer's horn, he enters the new assembly hall with his chief queen and the brahmin chaplain. |
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. |
There he makes his bed on the bare ground strewn with green grass. |
Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. |
The king lives on the milk from one teat of a cow with a calf of similar appearance, the chief queen on the milk from the second teat, the brahmin chaplain on the milk from the third teat, with the milk from the fourth teat they make offering to the fire, and the calf lives on what remains. |
So evamāha: |
He speaks thus: |
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. |
‘Let so many bulls be slain for the sacrifice, let so many bullocks be slain for the sacrifice, let so many heifers be slain for the sacrifice, let so many goats be slain for the sacrifice, let so many rams be slain for the sacrifice, let so many horses be slain for the sacrifice, let so many trees be cut down for the sacrificial posts, let so much kusa grass be cut for the sacrificial strew.’ |
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. |
And those who are his slaves, messengers, or workers—they too, threatened by the rod, threatened by fear, with tearful faces, weeping, perform the preparations. |
Ayaṁ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. |
This, monks, is called the person who torments oneself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others. |
Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? |
And which, monks, is the person who neither torments oneself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others, and who, neither tormenting self nor tormenting others, in this very life is desireless, quenched, cooled, experiencing happiness, dwelling with a self become divine? |
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here, monks, a Tathāgata arises in the world, an Arahant, a Fully Enlightened One, perfected in knowledge and conduct, sublime, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of gods and humans, an Enlightened One, a Blessed One. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its gods, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its rulers and people, having realized it himself through direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he proclaims the holy life that is perfectly complete and pure. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
A householder or a householder’s son or one born in some other family hears that Dhamma. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
Having heard that Dhamma, he gains faith in the Tathāgata. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
Endowed with that gain of faith, he reflects thus: |
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. |
‘Household life is crowded, a path of dust; going forth is the open air. |
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
It is not easy for one dwelling at home to lead the holy life that is utterly perfect, utterly pure, like a polished shell. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Suppose I were to shave off my hair and beard, put on saffron robes, and go forth from the home life into homelessness.’ |
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
At a later time, having abandoned a small or large fortune, having abandoned a small or large circle of relatives, he shaves off his hair and beard, puts on saffron robes, and goes forth from the home life into homelessness. |
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Having thus gone forth, and possessing the monks’ training and way of life, abandoning the destruction of life, he abstains from the destruction of life; with rod and weapon laid aside, he is conscientious, merciful, and dwells compassionate for the welfare of all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. |
Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells with a self that has become pure by not stealing. |
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. |
Abandoning unchastity, he is chaste, living aloof, refraining from the vulgar practice of sexual intercourse. |
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Abandoning false speech, he abstains from false speech; he speaks truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Abandoning slanderous speech, he abstains from slanderous speech; he does not repeat elsewhere what he has heard here in order to divide these people, nor does he repeat here what he has heard elsewhere in order to divide those people—thus he is a reconciler of those who are divided and a promoter of those who are united, he delights in concord, rejoices in concord, delights in concord, and speaks words that promote concord. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. |
Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, courteous, agreeable to many people, pleasing to many people. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Discipline; he speaks words worth treasuring, timely, reasoned, circumscribed, connected with benefit. |
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā; |
He abstains from damaging seed and plant life. He eats only one meal a day, abstaining at night, refraining from eating at the wrong time. |
naccagītavāditavisūkadassanā paṭivirato hoti; |
He abstains from dancing, singing, music, and watching shows. |
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; |
He abstains from wearing garlands, perfumes, and cosmetics, and from beautifying and adorning himself. |
uccāsayanamahāsayanā paṭivirato hoti; |
He abstains from high and large beds. |
jātarūparajatapaṭiggahaṇā paṭivirato hoti; |
He abstains from accepting gold and silver. |
āmakadhaññapaṭiggahaṇā paṭivirato hoti; |
He abstains from accepting uncooked grain. |
āmakamaṁsapaṭiggahaṇā paṭivirato hoti; |
He abstains from accepting uncooked meat. |
itthikumārikapaṭiggahaṇā paṭivirato hoti; |
He abstains from accepting women and girls. |
dāsidāsapaṭiggahaṇā paṭivirato hoti; |
He abstains from accepting male and female slaves. |
ajeḷakapaṭiggahaṇā paṭivirato hoti; |
He abstains from accepting goats and sheep. |
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; |
He abstains from accepting fowl and pigs. |
hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; |
He abstains from accepting elephants, cattle, horses, and mares. |
khettavatthupaṭiggahaṇā paṭivirato hoti; |
He abstains from accepting fields and lands. |
dūteyyapahiṇagamanānuyogā paṭivirato hoti; |
He abstains from going on errands and messages. |
kayavikkayā paṭivirato hoti; |
He abstains from buying and selling. |
tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti; |
He abstains from false weights, false metals, and false measures. |
ukkoṭanavañcananikatisāciyogā paṭivirato hoti; |
He abstains from bribery, deception, fraud, and crooked ways. |
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
He abstains from cutting, killing, binding, robbery, plunder, and violence. |
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
He is content with robes to protect his body and almsfood to sustain his stomach. |
So yena yeneva pakkamati, samādāyeva pakkamati. |
Wherever he goes, he sets out taking only these with him. |
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; |
Just as a bird, wherever it flies, flies with only the load of its wings; |
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
even so, a monk is content with robes to protect his body and almsfood to sustain his stomach. |
So yena yeneva pakkamati, samādāyeva pakkamati. |
Wherever he goes, he sets out taking only these with him. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
Endowed with this noble aggregate of virtue, he experiences blameless happiness internally. |
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Having seen a form with the eye, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practices for its restraint, guards the eye faculty, and undertakes restraint of the eye faculty. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear …and so on… Having smelled an odor with the nose …and so on… Having tasted a taste with the tongue …and so on… Having felt a tangible object with the body …and so on… Having cognized a mental object with the mind, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practices for its restraint, guards the mind faculty, and undertakes restraint of the mind faculty. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
Endowed with this noble restraint of the faculties, he experiences unsullied happiness internally. |
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking away; he acts with clear comprehension when flexing and extending his limbs; he acts with clear comprehension when wearing his robes and carrying his outer robe and bowl; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when urinating and defecating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. |
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
Endowed with this noble aggregate of virtue, and this noble contentment, and this noble restraint of the faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
After his meal, returning from his almsround, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti, byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; |
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. |
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; |
Abandoning sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending; he purifies his mind from sloth and torpor. |
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; |
Abandoning restlessness and remorse, he dwells unagitated, with a mind internally peaceful; he purifies his mind from restlessness and remorse. |
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Abandoning doubt, he dwells having crossed over doubt, unperplexed about wholesome states; he purifies his mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; |
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion; |
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; |
With the stilling of thought and examination, by gaining internal confidence and unification of mind, he enters and dwells in the second jhāna, which is without thought and examination, with rapture and happiness born of concentration; |
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
With the fading away of rapture, he dwells in equanimity, and mindful and clearly comprehending, he experiences happiness with the body; he enters upon and dwells in the third jhāna, on account of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati; |
‘He is an equanimous, mindful, happy dweller.’ |
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters upon and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of recollecting past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: |
He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifespan; passing away from there, I was reborn elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifespan; passing away from there, I was reborn here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past lives with their aspects and details. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: |
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; |
‘These good beings, who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower realms, in hell. |
ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. |
But these good beings, who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. |
Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘This is suffering.’ |
‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘This is the origin of suffering.’ |
‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘This is the cessation of suffering.’ |
‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘This is the path leading to the cessation of suffering.’ |
‘Ime āsavā’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘These are taints.’ |
‘Ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘This is the origin of taints.’ |
‘Ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘This is the cessation of taints.’ |
‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘This is the path leading to the cessation of taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. |
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, the knowledge arises: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayaṁ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. |
This, monks, is called the person who neither torments oneself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others. |
So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. |
He, neither tormenting self nor tormenting others, in this very life is desireless, quenched, cooled, experiencing happiness, dwelling with a self become divine.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Satisfied, the monks delighted in the Blessed One’s words. |
Kandarakasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
Kandarakasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
mn52 |
mn52 |
Majjhima Nikāya 52 |
Majjhima Nikāya 52 |
Aṭṭhakanāgarasutta |
Aṭṭhakanāgarasutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake. |
Thus have I heard. On one occasion the Venerable Ānanda was dwelling at Vesālī in the village of Beluva. |
Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṁ anuppatto hoti kenacideva karaṇīyena. |
Now at that time Dasama the householder of Aṭṭhaka had arrived at Pāṭaliputta on some business. |
Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; |
Then Dasama the householder of Aṭṭhaka approached Kukkuta’s Park and a certain monk; |
upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to that monk, he sat down at one side. |
Ekamantaṁ nisinno kho dasamo gahapati aṭṭhakanāgaro taṁ bhikkhuṁ etadavoca: |
Seated at one side, Dasama the householder of Aṭṭhaka said to that monk: |
“kahaṁ nu kho, bhante, āyasmā ānando etarahi viharati? |
“Where, venerable sir, is the Venerable Ānanda now dwelling? |
Dassanakāmā hi mayaṁ taṁ āyasmantaṁ ānandan”ti. |
For we desire to see that Venerable Ānanda.” |
“Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti. |
“That Venerable Ānanda, householder, is dwelling at Vesālī in the village of Beluva.” |
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṁ karaṇīyaṁ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; |
Then Dasama the householder of Aṭṭhaka, having concluded his business in Pāṭaliputta, went to Vesālī, to the village of Beluva, to the Venerable Ānanda; |
upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to the Venerable Ānanda, he sat down at one side. |
Ekamantaṁ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca: |
Seated at one side, Dasama the householder of Aṭṭhaka said to the Venerable Ānanda: |
“atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti? |
“Is there, Venerable Ānanda, a single Dhamma-teaching declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, whereby a monk dwelling diligent, ardent, and resolute, his as-yet-unliberated mind is liberated, his as-yet-undestroyed taints go to destruction, and he attains the as-yet-unattained unsurpassed security from bondage?” |
“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti. |
“There is, householder, a single Dhamma-teaching declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, whereby a monk dwelling diligent, ardent, and resolute, his as-yet-unliberated mind is liberated, his as-yet-undestroyed taints go to destruction, and he attains the as-yet-unattained unsurpassed security from bondage.” |
“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti? |
“And what, Venerable Ānanda, is that single Dhamma-teaching declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, whereby a monk dwelling diligent, ardent, and resolute, his as-yet-unliberated mind is liberated, his as-yet-undestroyed taints go to destruction, and he attains the as-yet-unattained unsurpassed security from bondage?” |
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
“Here, householder, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ. |
‘This first jhāna too is conditioned and volitionally produced. |
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
But whatever is conditioned and volitionally produced, that is impermanent, subject to cessation,’ he understands. |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. |
Established in that, he attains the destruction of the taints. |
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
If he does not attain the destruction of the taints, then through that very Dhamma-lust, through that very Dhamma-delight, with the destruction of the five lower fetters, he becomes one of spontaneous rebirth, due to realize Nibbāna there, not liable to return from that world. |
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This too, householder, is a single Dhamma-teaching declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, whereby a monk dwelling diligent, ardent, and resolute, his as-yet-unliberated mind is liberated, his as-yet-undestroyed taints go to destruction, and he attains the as-yet-unattained unsurpassed security from bondage. |
Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, householder, a monk, with the stilling of thought and examination, by gaining internal confidence …and so on… enters upon and dwells in the second jhāna. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘idampi kho dutiyaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
‘This second jhāna too is conditioned and volitionally produced …and so on… he attains the unsurpassed security from bondage. |
Puna caparaṁ, gahapati, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, householder, a monk, with the fading away of rapture …and so on… enters upon and dwells in the third jhāna. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘idampi kho tatiyaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
‘This third jhāna too is conditioned and volitionally produced …and so on… he attains the unsurpassed security from bondage. |
Puna caparaṁ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, householder, a monk, with the abandoning of pleasure …and so on… enters upon and dwells in the fourth jhāna. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘idampi kho catutthaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
‘This fourth jhāna too is conditioned and volitionally produced …and so on… he attains the unsurpassed security from bondage. |
Puna caparaṁ, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
Furthermore, householder, a monk dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
Thus above, below, around, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. |
‘This liberation of mind through loving-kindness too is conditioned and volitionally produced. |
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
But whatever is conditioned and volitionally produced, that is impermanent, subject to cessation,’ he understands. |
So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
Established in that …and so on… he attains the unsurpassed security from bondage. |
Puna caparaṁ, gahapati, bhikkhu karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
Furthermore, householder, a monk with a mind imbued with compassion …and so on… with a mind imbued with altruistic joy …and so on… dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
Thus above, below, around, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā. |
‘This liberation of mind through equanimity too is conditioned and volitionally produced. |
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
But whatever is conditioned and volitionally produced, that is impermanent, subject to cessation,’ he understands. |
So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
Established in that …and so on… he attains the unsurpassed security from bondage. |
Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Furthermore, householder, a monk, by completely surmounting perceptions of form, by the passing away of perceptions of resistance, by not attending to perceptions of diversity, [aware that] ‘Space is infinite,’ enters upon and dwells in the base of infinite space. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. |
‘This attainment of the base of infinite space too is conditioned and volitionally produced. |
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
But whatever is conditioned and volitionally produced, that is impermanent, subject to cessation,’ he understands. |
So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
Established in that …and so on… he attains the unsurpassed security from bondage. |
Puna caparaṁ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
Furthermore, householder, a monk, by completely surmounting the base of infinite space, [aware that] ‘Consciousness is infinite,’ enters upon and dwells in the base of infinite consciousness. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. |
‘This attainment of the base of infinite consciousness too is conditioned and volitionally produced. |
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
But whatever is conditioned and volitionally produced, that is impermanent, subject to cessation,’ he understands. |
So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
Established in that …and so on… he attains the unsurpassed security from bondage. |
Puna caparaṁ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
Furthermore, householder, a monk, by completely surmounting the base of infinite consciousness, [aware that] ‘There is nothing,’ enters upon and dwells in the base of nothingness. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. |
‘This attainment of the base of nothingness too is conditioned and volitionally produced. |
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
But whatever is conditioned and volitionally produced, that is impermanent, subject to cessation,’ he understands. |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. |
Established in that, he attains the destruction of the taints. |
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
If he does not attain the destruction of the taints, then through that very Dhamma-lust, through that very Dhamma-delight, with the destruction of the five lower fetters, he becomes one of spontaneous rebirth, due to realize Nibbāna there, not liable to return from that world. |
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti. |
This too, householder, is a single Dhamma-teaching declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, whereby a monk dwelling diligent, ardent, and resolute, his as-yet-unliberated mind is liberated, his as-yet-undestroyed taints go to destruction, and he attains the as-yet-unattained unsurpassed security from bondage.” |
Evaṁ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca: |
When this was said, Dasama the householder of Aṭṭhaka said to the Venerable Ānanda: |
“seyyathāpi, bhante ānanda, puriso ekaṁva nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; |
“Just as if, Venerable Ānanda, a man searching for one treasure-opening were all at once to find eleven treasure-openings; |
evameva kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ bhāvanāya. |
even so, venerable sir, searching for one door to the Deathless, I have all at once found eleven doors to the Deathless for developing. |
Seyyathāpi, bhante, purisassa agāraṁ ekādasadvāraṁ, so tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; |
Just as if, venerable sir, a man had a house with eleven doors, and when that house caught fire, he could save himself by even one of those doors; |
evameva kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. |
even so, venerable sir, by even one of these eleven doors to the Deathless, I will be able to save myself. |
Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti, kimaṅgaṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti. |
Venerable sir, followers of other sects will search for a teacher’s fee for their teacher; how then should I not pay homage to the Venerable Ānanda?” |
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṁ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṁ kārāpesīti. |
Then Dasama the householder of Aṭṭhaka assembled the Saṅgha of monks from Pāṭaliputta and Vesālī and with his own hands served and satisfied them with fine hard and soft food, and he presented each monk with a pair of cloths, and he presented the Venerable Ānanda with a set of three robes, and he had a dwelling built for the Venerable Ānanda worth five hundred [pieces]. |
Aṭṭhakanāgarasuttaṁ niṭṭhitaṁ dutiyaṁ |
Aṭṭhakanāgarasuttaṁ niṭṭhitaṁ dutiyaṁ |
mn53 |
mn53 |
Majjhima Nikāya 53 |
Majjhima Nikāya 53 |
Sekhasutta |
Sekhasutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. |
Tena kho pana samayena kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. |
Now at that time the Sakyans of Kapilavatthu had recently built a new assembly hall, not yet inhabited by any ascetic or brahmin or by any human being. |
Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; |
Then the Sakyans of Kapilavatthu approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached and paid homage to the Blessed One, they sat down at one side. |
Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: |
Seated at one side, the Sakyans of Kapilavatthu said to the Blessed One: |
“idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. |
“Venerable sir, the Sakyans of Kapilavatthu have recently built a new assembly hall, not yet inhabited by any ascetic or brahmin or by any human being. |
Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. |
Let the Blessed One, venerable sir, be the first to use it. |
Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti. |
After the Blessed One has first used it, the Sakyans of Kapilavatthu will use it. |
Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti. |
That will be for the long-term welfare and happiness of the Sakyans of Kapilavatthu.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena navaṁ santhāgāraṁ tenupasaṅkamiṁsu; |
Then the Sakyans of Kapilavatthu, having understood the Blessed One’s consent, rose from their seats, paid homage to the Blessed One, circumambulated him keeping their right side towards him, and approached the new assembly hall; |
upasaṅkamitvā sabbasanthariṁ santhāgāraṁ santharitvā āsanāni paññapetvā udakamaṇikaṁ upaṭṭhapetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; |
having approached, they spread the assembly hall all over with coverings, prepared seats, set up a water pot, and lit an oil lamp, then they approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
having approached and paid homage to the Blessed One, they stood at one side. |
Ekamantaṁ ṭhitā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: |
Standing at one side, the Sakyans of Kapilavatthu said to the Blessed One: |
“sabbasanthariṁ santhataṁ, bhante, santhāgāraṁ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. |
“The assembly hall has been completely spread with coverings, venerable sir, seats have been prepared, a water pot has been set up, and an oil lamp has been lit. |
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. |
Let the Blessed One, venerable sir, now do what he deems timely.” |
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena santhāgāraṁ tenupasaṅkami; |
Then the Blessed One, having dressed and taken his bowl and outer robe, went with the Saṅgha of monks to the assembly hall; |
upasaṅkamitvā pāde pakkhāletvā santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. |
having approached, he washed his feet, entered the assembly hall, and sat down near the central pillar, facing east. |
Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi, bhagavantaṁyeva purakkhatvā. |
The Saṅgha of monks also washed their feet, entered the assembly hall, sat down near the western wall, facing east, with the Blessed One at their head. |
Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu, bhagavantaṁyeva purakkhatvā. |
The Sakyans of Kapilavatthu also washed their feet, entered the assembly hall, sat down near the eastern wall, facing west, with the Blessed One at their head. |
Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One instructed, encouraged, roused, and gladdened the Sakyans of Kapilavatthu with a Dhamma talk far into the night, after which he addressed the Venerable Ānanda: |
“paṭibhātu taṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekho pāṭipado. |
“Ānanda, let the trainee's path for the Sakyans of Kapilavatthu be clear to you. |
Piṭṭhi me āgilāyati; |
My back is aching; |
tamahaṁ āyamissāmī”ti. |
I want to stretch it.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno, uṭṭhānasaññaṁ manasi karitvā. |
Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion posture, with one leg overlapping the other, mindful and clearly comprehending, having fixed in his mind the time for arising. |
Atha kho āyasmā ānando mahānāmaṁ sakkaṁ āmantesi: |
Then the Venerable Ānanda addressed Mahānāma the Sakyan: |
“idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
“Here, Mahānāma, a noble-one's-disciple is accomplished in virtue, guards the doors of his sense faculties, knows moderation in eating, is devoted to wakefulness, is endowed with seven good qualities, and is one who obtains at will, without trouble, without difficulty, the four jhānas that are higher mental states, pleasant abidings in this very life. |
Kathañca, mahānāma, ariyasāvako sīlasampanno hoti? |
And how, Mahānāma, is a noble-one's-disciple accomplished in virtue? |
Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here, Mahānāma, a noble-one's-disciple is virtuous, dwells restrained by the Pātimokkha restraint, accomplished in good conduct and resort, seeing danger in the slightest faults, and trains by undertaking the training rules. |
Evaṁ kho, mahānāma, ariyasāvako sīlasampanno hoti. |
Thus, Mahānāma, a noble-one's-disciple is accomplished in virtue. |
Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? |
And how, Mahānāma, does a noble-one's-disciple guard the doors of his sense faculties? |
Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Here, Mahānāma, having seen a form with the eye, a noble-one's-disciple does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practices for its restraint, guards the eye faculty, and undertakes restraint of the eye faculty. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear …and so on… Having smelled an odor with the nose …and so on… Having tasted a taste with the tongue …and so on… Having felt a tangible object with the body …and so on… Having cognized a mental object with the mind, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practices for its restraint, guards the mind faculty, and undertakes restraint of the mind faculty. |
Evaṁ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti. |
Thus, Mahānāma, a noble-one's-disciple guards the doors of his sense faculties. |
Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? |
And how, Mahānāma, does a noble-one's-disciple know moderation in eating? |
Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṁ āhāreti: |
Here, Mahānāma, a noble-one's-disciple, reflecting wisely, takes food: |
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; |
‘neither for amusement nor for intoxication nor for personal adornment nor for beautification; |
yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. |
but only for the maintenance and continuance of this body, for the cessation of discomfort, and for assisting the holy life, thinking: |
Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. |
“Thus I will terminate old feelings and not arouse new feelings, and I will be healthy and blameless and live in comfort.”’ |
Evaṁ kho, mahānāma, ariyasāvako bhojane mattaññū hoti. |
Thus, Mahānāma, a noble-one's-disciple knows moderation in eating. |
Kathañca, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti? |
And how, Mahānāma, is a noble-one's-disciple devoted to wakefulness? |
Idha, mahānāma, ariyasāvako divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti, pāde pādaṁ accādhāya, sato sampajāno, uṭṭhānasaññaṁ manasi karitvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. |
Here, Mahānāma, a noble-one's-disciple during the day, by walking back and forth and sitting, purifies his mind of obstructive states; during the first watch of the night, by walking back and forth and sitting, he purifies his mind of obstructive states; during the middle watch of the night, he lies down on his right side in the lion posture, with one leg overlapping the other, mindful and clearly comprehending, having fixed in his mind the time for arising; during the last watch of the night, having arisen, by walking back and forth and sitting, he purifies his mind of obstructive states. |
Evaṁ kho, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti. |
Thus, Mahānāma, a noble-one's-disciple is devoted to wakefulness. |
Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? |
And how, Mahānāma, is a noble-one's-disciple endowed with seven good qualities? |
Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: |
Here, Mahānāma, a noble-one's-disciple has faith, he has faith in the Tathāgata’s enlightenment: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus indeed is the Blessed One: an Arahant, a Fully Enlightened One, perfected in knowledge and conduct, sublime, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of gods and humans, an Enlightened One, a Blessed One.’ |
Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. |
He has shame, he is ashamed of misconduct by body, speech, and mind; he is ashamed of encountering evil unwholesome states. |
Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. |
He has fear of wrongdoing, he fears misconduct by body, speech, and mind; he fears encountering evil unwholesome states. |
Bahussuto hoti sutadharo sutasannicayo. |
He is very learned, retains what he has learned, and accumulates what he has learned. |
Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure holy life—such teachings he has learned much, remembered, mastered verbally, examined with the mind, and penetrated well by view. |
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
He dwells with energy aroused for abandoning unwholesome states and for acquiring wholesome states; he is strong, firm in exertion, not shirking the responsibility of cultivating wholesome states. |
Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. |
He is mindful, endowed with supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. |
Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
He is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering. |
Evaṁ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti. |
Thus, Mahānāma, a noble-one's-disciple is endowed with seven good qualities. |
Kathañca, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? |
And how, Mahānāma, does a noble-one's-disciple obtain at will, without trouble, without difficulty, the four jhānas that are higher mental states, pleasant abidings in this very life? |
Idha, mahānāma, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; |
Here, Mahānāma, a noble-one's-disciple, quite secluded from sensual pleasures …and so on… enters upon and dwells in the first jhāna; |
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati; |
with the stilling of thought and examination, by gaining internal confidence …and so on… he enters upon and dwells in the second jhāna; |
pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; |
with the fading away of rapture …and so on… he enters upon and dwells in the third jhāna; |
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure …and so on… he enters upon and dwells in the fourth jhāna. |
Evaṁ kho, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
Thus, Mahānāma, a noble-one's-disciple obtains at will, without trouble, without difficulty, the four jhānas that are higher mental states, pleasant abidings in this very life. |
Yato kho, mahānāma, ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. |
When, Mahānāma, a noble-one's-disciple is thus accomplished in virtue, thus guards the doors of his sense faculties, thus knows moderation in eating, thus is devoted to wakefulness, thus is endowed with seven good qualities, and thus obtains at will, without trouble, without difficulty, the four jhānas that are higher mental states, pleasant abidings in this very life, this, Mahānāma, is called a noble-one's-disciple who is a trainee on the path, who has attained the state of readiness to break out, who is capable of breaking out, capable of enlightenment, capable of attaining the unsurpassed security from bondage. |
Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: |
Suppose, Mahānāma, a hen had eight, ten, or twelve eggs, and she were to sit on them properly, warm them properly, and nurture them properly; even if that hen did not have such a wish: |
‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. |
‘Oh, that my chicks might break through the eggshell with their claws and beaks and hatch out safely!’ yet those chicks would be capable of breaking through the eggshell with their claws and beaks and hatching out safely. |
Evameva kho, mahānāma, yato ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. |
Even so, Mahānāma, when a noble-one's-disciple is thus accomplished in virtue, thus guards the doors of his sense faculties, thus knows moderation in eating, thus is devoted to wakefulness, thus is endowed with seven good qualities, and thus obtains at will, without trouble, without difficulty, the four jhānas that are higher mental states, pleasant abidings in this very life, this, Mahānāma, is called a noble-one's-disciple who is a trainee on the path, who has attained the state of readiness to break out, who is capable of breaking out, capable of enlightenment, capable of attaining the unsurpassed security from bondage. |
Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. |
Now, Mahānāma, that noble-one's-disciple, by means of this **unsurpassed purity of equanimity and mindfulness**, recollects his manifold past existences, that is, one birth, two births… and so forth, in detail and with their distinguishing features. This is his **first breaking forth**, like a chick from an eggshell. |
Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… |
Now, Mahānāma, that noble-one's-disciple, by means of this **unsurpassed purity of equanimity and mindfulness**, with the **divine eye**, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate… |
yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. |
He understands how beings fare according to their actions. This is his **second breaking forth**, like a chick from an eggshell. |
Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. |
Now, Mahānāma, that noble-one's-disciple, by means of this **unsurpassed purity of equanimity and mindfulness**, by the **destruction of the taints**, enters and abides in the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowledge in this very life. This is his **third breaking forth**, like a chick from an eggshell. |
Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṁ; |
And further, Mahānāma, when a noble-one's-disciple is **accomplished in virtue**, this is part of his **conduct**; |
yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṁ; |
when a noble-one's-disciple has his **sense faculties guarded**, this is part of his **conduct**; |
yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṁ; |
when a noble-one's-disciple is **moderate in eating**, this is part of his **conduct**; |
yampi, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti, idampissa hoti caraṇasmiṁ; |
when a noble-one's-disciple is **devoted to wakefulness**, this is part of his **conduct**; |
yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṁ; |
when a noble-one's-disciple is **endowed with the seven excellent qualities**, this is part of his **conduct**; |
yampi, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṁ. |
when a noble-one's-disciple obtains at will, without difficulty or trouble, the **four jhānas**, which are states of mind belonging to the higher mind, dwellings of pleasure in this very life, this is part of his **conduct**. |
Yañca kho, mahānāma, ariyasāvako anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampissa hoti vijjāya; |
And furthermore, Mahānāma, when a noble-one's-disciple recollects his manifold past existences, that is, one birth, two births… and so forth, in detail and with their distinguishing features, this is part of his **true knowledge**; |
yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. |
when a noble-one's-disciple with the **divine eye**, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate… and he understands how beings fare according to their actions, this is part of his **true knowledge**. |
Yampi, mahānāma, ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya. |
When a noble-one's-disciple, by the **destruction of the taints**, enters and abides in the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowledge in this very life, this is part of his **true knowledge**. |
Ayaṁ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi. |
This, Mahānāma, is called a noble-one's-disciple who is **accomplished in true knowledge** and **accomplished in conduct**, who is **accomplished in true knowledge and conduct**. |
Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā: |
And this stanza, Mahānāma, was spoken by **Brahmā Sanaṅkumāra**: |
‘Khattiyo seṭṭho janetasmiṁ, |
‘The **Khattiya** is best among people |
ye gottapaṭisārino; |
Who are guided by lineage; |
Vijjācaraṇasampanno, |
One **accomplished in true knowledge and conduct** |
so seṭṭho devamānuse’ti. |
Is best among gods and humans.’ |
Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā bhagavatā”ti. |
Indeed, Mahānāma, this stanza was well-sung by Brahmā Sanaṅkumāra, not ill-sung; well-spoken, not ill-spoken; connected with the goal, not unconnected with the goal; and approved by the Blessed One.” |
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One rose from his seat and addressed Venerable Ānanda: |
“sādhu sādhu, ānanda, sādhu kho tvaṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekhaṁ pāṭipadaṁ abhāsī”ti. |
“Excellent, Ānanda, excellent! It is excellent, Ānanda, that you have expounded the trainee’s progress to the Sakyans of Kapilavatthu.” |
Idamavocāyasmā ānando. |
This is what Venerable Ānanda said. |
Samanuñño satthā ahosi. |
The Teacher approved. |
Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṁ abhinandunti. |
The Sakyans of Kapilavatthu were satisfied and delighted in Venerable Ānanda’s words. |
Sekhasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The **Discourse on the Trainee** is finished, the third. |
mn54 |
MN 54 |
Majjhima Nikāya 54 |
Middle Length Discourses 54 |
Potaliyasutta |
To Potaliya |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Anguttarāpas at a market town of the Anguttarāpas named Āpaṇa. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, entered Āpaṇa for alms. |
Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. |
Having wandered for alms in Āpaṇa and returned from the alms round, after his meal he went to a certain forest grove for the day's abiding. |
Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
Having entered that forest grove, he sat down at the root of a certain tree for the day's abiding. |
Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; |
Potaliya the householder too, fully dressed and attired, with umbrella and sandals, walking and roaming for exercise, went to that forest grove. |
upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; |
Having approached and entered that forest grove, he went up to the Blessed One. |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. |
When they had concluded their greetings and courteous talk, he stood to one side. |
Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca: |
The Blessed One said this to Potaliya the householder who was standing to one side: |
“saṁvijjanti kho, gahapati, āsanāni; |
“There are seats available, householder. |
sace ākaṅkhasi nisīdā”ti. |
If you wish, sit down.” |
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi. |
When this was said, Potaliya the householder, thinking, “The recluse Gotama addresses me with the address ‘householder,’” angry and displeased, remained silent. |
Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca: |
A second time the Blessed One …pe… a third time the Blessed One said this to Potaliya the householder: |
“saṁvijjanti kho, gahapati, āsanāni; |
“There are seats available, householder. |
sace ākaṅkhasi nisīdā”ti. |
If you wish, sit down.” |
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: |
When this was said, Potaliya the householder, thinking, “The recluse Gotama addresses me with the address ‘householder,’” angry and displeased, said this to the Blessed One: |
“tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti. |
“Good Gotama, it is not proper, it is not fitting, that you address me with the address ‘householder.’” |
“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti. |
“Indeed, householder, your manner, signs, and tokens are those of a householder.” |
“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. |
“But, good Gotama, all my undertakings have been rejected by me, all my worldly affairs have been cut off.” |
“Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti? |
“But in what way, householder, have all your undertakings been rejected by you, all your worldly affairs cut off?” |
“Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi. |
“Here, good Gotama, whatever wealth, grain, silver, or gold I had, all that has been made over to my sons as their inheritance, and regarding that I am not advisory, not involved, I dwell subsisting on mere food and clothing. |
Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. |
Thus, good Gotama, all my undertakings have been rejected by me, all my worldly affairs have been cut off.” |
“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti. |
“You describe one kind of cutting off of worldly affairs, householder, but in the Noble One’s discipline the cutting off of worldly affairs is different.” |
“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? |
“In what way, venerable sir, is there a cutting off of worldly affairs in the Noble One’s discipline? |
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti. |
Good, venerable sir, let the Blessed One teach me the Dhamma in such a way that there is a cutting off of worldly affairs in the Noble One’s discipline.” |
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
“Then listen, householder, and attend carefully. I will speak.” |
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. |
“Yes, venerable sir,” Potaliya the householder replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti. |
“These eight things, householder, lead to the cutting off of worldly affairs in the Noble One’s discipline. |
Katame aṭṭha? |
What eight? |
Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo; |
Based on abstaining from the destruction of life, the destruction of life is to be abandoned. |
dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ; |
Based on taking what is given, taking what is not given is to be abandoned. |
saccavācaṁ nissāya musāvādo pahātabbo; |
Based on truthful speech, false speech is to be abandoned. |
apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā; |
Based on non-slanderous speech, slanderous speech is to be abandoned. |
agiddhilobhaṁ nissāya giddhilobho pahātabbo; |
Based on non-covetousness and non-greed, covetousness and greed are to be abandoned. |
anindārosaṁ nissāya nindāroso pahātabbo; |
Based on non-reviling and non-anger, reviling and anger are to be abandoned. |
akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; |
Based on non-anger and non-vexation, anger and vexation are to be abandoned. |
anatimānaṁ nissāya atimāno pahātabbo. |
Based on non-conceit, conceit is to be abandoned. |
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti. |
These, householder, are the eight things stated in brief, without being analyzed in detail, that lead to the cutting off of worldly affairs in the Noble One’s discipline.” |
“Ye me, bhante, bhagavatā aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṁ upādāyā”ti. |
“Venerable sir, these eight things that the Blessed One has stated in brief, without analyzing them in detail, that lead to the cutting off of worldly affairs in the Noble One’s discipline—good, venerable sir, let the Blessed One, out of compassion, analyze these eight things for me in detail.” |
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
“Then listen, householder, and attend carefully. I will speak.” |
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. |
“Yes, venerable sir,” Potaliya the householder replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
“‘Based on abstaining from the destruction of life, the destruction of life is to be abandoned’—so it was said. And with reference to what was this said? |
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: |
Here, householder, a noble-one's-disciple reflects thus: |
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. |
‘On account of those fetters for which I might destroy life, I am practicing for the abandoning, for the cutting off of those fetters. |
Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. |
If I were to destroy life, I myself would reproach myself on account of the destruction of life; having investigated, the wise would censure me on account of the destruction of life; with the breakup of the body, after death, a bad destination is to be expected on account of the destruction of life. |
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto. |
This itself is a fetter, this is a hindrance, namely, the destruction of life. |
Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. |
And those taints, vexations, and fevers that would arise on account of the destruction of life—for one who abstains from the destruction of life, such taints, vexations, and fevers do not exist.’ |
‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Based on abstaining from the destruction of life, the destruction of life is to be abandoned’—so what was said is said with reference to this. |
‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Based on taking what is given, taking what is not given is to be abandoned’—so it was said. And with reference to what was this said? |
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: |
Here, householder, a noble-one's-disciple reflects thus: |
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. |
‘On account of those fetters for which I might take what is not given, I am practicing for the abandoning, for the cutting off of those fetters. |
Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. |
If I were to take what is not given, I myself would reproach myself on account of taking what is not given; having investigated, the wise would censure me on account of taking what is not given; with the breakup of the body, after death, a bad destination is to be expected on account of taking what is not given. |
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ adinnādānaṁ. |
This itself is a fetter, this is a hindrance, namely, taking what is not given. |
Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. |
And those taints, vexations, and fevers that would arise on account of taking what is not given—for one who abstains from taking what is not given, such taints, vexations, and fevers do not exist.’ |
‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Based on taking what is given, taking what is not given is to be abandoned’—so what was said is said with reference to this. |
‘Saccavācaṁ nissāya musāvādo pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Based on truthful speech, false speech is to be abandoned’—so it was said. And with reference to what was this said? |
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: |
Here, householder, a noble-one's-disciple reflects thus: |
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. |
‘On account of those fetters for which I might speak falsely, I am practicing for the abandoning, for the cutting off of those fetters. |
Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. |
If I were to speak falsely, I myself would reproach myself on account of false speech; having investigated, the wise would censure me on account of false speech; with the breakup of the body, after death, a bad destination is to be expected on account of false speech. |
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ musāvādo. |
This itself is a fetter, this is a hindrance, namely, false speech. |
Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. |
And those taints, vexations, and fevers that would arise on account of false speech—for one who abstains from false speech, such taints, vexations, and fevers do not exist.’ |
‘Saccavācaṁ nissāya musāvādo pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Based on truthful speech, false speech is to be abandoned’—so what was said is said with reference to this. |
‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Based on non-slanderous speech, slanderous speech is to be abandoned’—so it was said. And with reference to what was this said? |
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: |
Here, householder, a noble-one's-disciple reflects thus: |
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. |
‘On account of those fetters for which I might speak slanderously, I am practicing for the abandoning, for the cutting off of those fetters. |
Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. |
If I were to speak slanderously, I myself would reproach myself on account of slanderous speech; having investigated, the wise would censure me on account of slanderous speech; with the breakup of the body, after death, a bad destination is to be expected on account of slanderous speech. |
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pisuṇā vācā. |
This itself is a fetter, this is a hindrance, namely, slanderous speech. |
Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. |
And those taints, vexations, and fevers that would arise on account of slanderous speech—for one who abstains from slanderous speech, such taints, vexations, and fevers do not exist.’ |
‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Based on non-slanderous speech, slanderous speech is to be abandoned’—so what was said is said with reference to this. |
‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Based on non-covetousness and non-greed, covetousness and greed are to be abandoned’—so it was said. And with reference to what was this said? |
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: |
Here, householder, a noble-one's-disciple reflects thus: |
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. |
‘On account of those fetters for which I might be covetous and greedy, I am practicing for the abandoning, for the cutting off of those fetters. |
Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. |
If I were to be covetous and greedy, I myself would reproach myself on account of covetousness and greed; having investigated, the wise would censure me on account of covetousness and greed; with the breakup of the body, after death, a bad destination is to be expected on account of covetousness and greed. |
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ giddhilobho. |
This itself is a fetter, this is a hindrance, namely, covetousness and greed. |
Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. |
And those taints, vexations, and fevers that would arise on account of covetousness and greed—for one who abstains from covetousness and greed, such taints, vexations, and fevers do not exist.’ |
‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Based on non-covetousness and non-greed, covetousness and greed are to be abandoned’—so what was said is said with reference to this. |
‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Based on non-reviling and non-anger, reviling and anger are to be abandoned’—so it was said. And with reference to what was this said? |
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: |
Here, householder, a noble-one's-disciple reflects thus: |
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. |
‘On account of those fetters for which I might be reviling and angry, I am practicing for the abandoning, for the cutting off of those fetters. |
Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. |
If I were to be reviling and angry, I myself would reproach myself on account of reviling and anger; having investigated, the wise would censure me on account of reviling and anger; with the breakup of the body, after death, a bad destination is to be expected on account of reviling and anger. |
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ nindāroso. |
This itself is a fetter, this is a hindrance, namely, reviling and anger. |
Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’. |
And those taints, vexations, and fevers that would arise on account of reviling and anger—for one who is without reviling and anger, such taints, vexations, and fevers do not exist.’ |
‘Anindārosaṁ nissāya nindāroso pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Based on non-reviling and non-anger, reviling and anger are to be abandoned’—so what was said is said with reference to this. |
‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Based on non-anger and non-vexation, anger and vexation are to be abandoned’—so it was said. And with reference to what was this said? |
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: |
Here, householder, a noble-one's-disciple reflects thus: |
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. |
‘On account of those fetters for which I might be angry and vexed, I am practicing for the abandoning, for the cutting off of those fetters. |
Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. |
If I were to be angry and vexed, I myself would reproach myself on account of anger and vexation; having investigated, the wise would censure me on account of anger and vexation; with the breakup of the body, after death, a bad destination is to be expected on account of anger and vexation. |
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ kodhūpāyāso. |
This itself is a fetter, this is a hindrance, namely, anger and vexation. |
Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’. |
And those taints, vexations, and fevers that would arise on account of anger and vexation—for one who is without anger and vexation, such taints, vexations, and fevers do not exist.’ |
‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Based on non-anger and non-vexation, anger and vexation are to be abandoned’—so what was said is said with reference to this. |
‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Based on non-conceit, conceit is to be abandoned’—so it was said. And with reference to what was this said? |
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: |
Here, householder, a noble-one's-disciple reflects thus: |
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. |
‘On account of those fetters for which I might be conceited, I am practicing for the abandoning, for the cutting off of those fetters. |
Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā. |
If I were to be conceited, I myself would reproach myself on account of conceit; having investigated, the wise would censure me on account of conceit; with the breakup of the body, after death, a bad destination is to be expected on account of conceit. |
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno. |
This itself is a fetter, this is a hindrance, namely, conceit. |
Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’. |
And those taints, vexations, and fevers that would arise on account of conceit—for one who is without conceit, such taints, vexations, and fevers do not exist.’ |
‘Anatimānaṁ nissāya atimāno pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Based on non-conceit, conceit is to be abandoned’—so what was said is said with reference to this. |
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; |
These, householder, are the eight things stated in brief and analyzed in detail, that lead to the cutting off of worldly affairs in the Noble One’s discipline; |
na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. |
but this is not yet the complete, total, and absolute cutting off of worldly affairs in the Noble One’s discipline.” |
“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? |
“In what way, venerable sir, is there a complete, total, and absolute cutting off of worldly affairs in the Noble One’s discipline? |
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. |
Good, venerable sir, let the Blessed One teach me the Dhamma in such a way that there is a complete, total, and absolute cutting off of worldly affairs in the Noble One’s discipline.” |
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
“Then listen, householder, and attend carefully. I will speak.” |
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. |
“Yes, venerable sir,” Potaliya the householder replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
1. Kāmādīnavakathā |
1. Discourse on the Dangers in Sensual Pleasures |
“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa. |
“Suppose, householder, a dog, overcome by hunger and weakness, were to be present at a butcher’s slaughterhouse. |
Tamenaṁ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ upasumbheyya. |
And a skilled butcher or his apprentice were to toss him a skeleton of bones, well scraped, fleshless, smeared with blood. |
Taṁ kiṁ maññasi, gahapati, api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti? |
What do you think, householder? Would that dog, by gnawing that skeleton of bones, well scraped, fleshless, smeared with blood, appease its hunger and weakness?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ. |
“Because, venerable sir, that skeleton of bones is well scraped, fleshless, smeared with blood. |
Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti. |
That dog would only reap weariness and vexation.” |
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: |
“So too, householder, a noble-one's-disciple reflects thus: |
‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. |
‘Sensual pleasures have been declared by the Blessed One to be like a skeleton of bones, of much suffering, much despair, and the danger in them is greater.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. |
Having seen this thus as it actually is with proper wisdom, having avoided that equanimity which is diverse, based on diversity, he develops that equanimity which is unified, based on unity, where all clinging to worldly allurements utterly ceases without remainder. |
Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya. |
Suppose, householder, a vulture, a kite, or a hawk, having taken a piece of flesh, were to fly up. |
Tamenaṁ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṁ vissajjeyyuṁ. |
And vultures, kites, and hawks, pursuing it, would tear at it and pull it apart. |
Taṁ kiṁ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? |
What do you think, householder? If that vulture, kite, or hawk did not quickly relinquish that piece of flesh, would it not on that account incur death or death-like suffering?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: |
“So too, householder, a noble-one's-disciple reflects thus: |
‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. |
‘Sensual pleasures have been declared by the Blessed One to be like a piece of flesh, of much suffering, much despair, and the danger in them is greater.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. |
Having seen this thus as it actually is with proper wisdom, having avoided that equanimity which is diverse, based on diversity, he develops that equanimity which is unified, based on unity, where all clinging to worldly allurements utterly ceases without remainder. |
Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya. |
Suppose, householder, a man, carrying a lighted grass torch, were to go against the wind. |
Taṁ kiṁ maññasi, gahapati, sace so puriso taṁ ādittaṁ tiṇukkaṁ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṁ vā daheyya bāhuṁ vā daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ daheyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? |
What do you think, householder? If that man did not quickly relinquish that lighted grass torch, that lighted grass torch would burn his hand or burn his arm or burn some other part of his body, and he would on that account incur death or death-like suffering?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: |
“So too, householder, a noble-one's-disciple reflects thus: |
‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. |
‘Sensual pleasures have been declared by the Blessed One to be like a grass torch, of much suffering, much despair, and the danger in them is greater.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti. |
Having seen this thus as it actually is with proper wisdom …pe… he develops that same equanimity. |
Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. |
Suppose, householder, there were a pit of embers, deeper than a man's height, full of embers without flame or smoke. |
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. |
Then a man would come along, wanting to live, not wanting to die, wanting happiness, averse to suffering. |
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. |
And two strong men, having grabbed him by his various arms, would drag him towards the pit of embers. |
Taṁ kiṁ maññasi, gahapati, api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti? |
What do you think, householder? Would that man not twist his body this way and that?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti. |
“Because that man knows, venerable sir: ‘If I fall into this pit of embers, I will on that account incur death or death-like suffering.’” |
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: |
“So too, householder, a noble-one's-disciple reflects thus: |
‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. |
‘Sensual pleasures have been declared by the Blessed One to be like a pit of embers, of much suffering, much despair, and the danger in them is greater.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti. |
Having seen this thus as it actually is with proper wisdom …pe… he develops that same equanimity. |
Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ. |
Suppose, householder, a man were to see a dream of a delightful park, a delightful grove, a delightful stretch of land, a delightful lotus pond. |
So paṭibuddho na kiñci paṭipasseyya. |
When he awakens, he would see nothing of it. |
Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: |
So too, householder, a noble-one's-disciple reflects thus: |
‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti. |
‘Sensual pleasures have been declared by the Blessed One to be like a dream, of much suffering, much despair, and the danger in them is greater.’ …pe… he develops that same equanimity. |
Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ. |
Suppose, householder, a man, having borrowed some goods on loan—a carriage or fine gemmed earrings. |
So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya. |
Being preceded and surrounded by those borrowed goods, he might proceed through the marketplace. |
Tamenaṁ jano disvā evaṁ vadeyya: |
Seeing him, people would say: |
‘bhogī vata bho puriso, evaṁ kira bhogino bhogāni bhuñjantī’ti. |
‘Indeed, sirs, this man is wealthy! Thus, it seems, do the wealthy enjoy their riches.’ |
Tamenaṁ sāmikā yattha yattheva passeyyuṁ tattha tattheva sāni hareyyuṁ. |
But the owners, wherever they see him, would take back their possessions. |
Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti? |
What do you think, householder? Would that be enough to cause that man distress?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Sāmino hi, bhante, sāni harantī”ti. |
“Because, venerable sir, the owners are taking back their possessions.” |
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: |
“So too, householder, a noble-one's-disciple reflects thus: |
‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti. |
‘Sensual pleasures have been declared by the Blessed One to be like borrowed goods, of much suffering, much despair, and the danger in them is greater.’ …pe… he develops that same equanimity. |
Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. |
Suppose, householder, not far from a village or town, there were a dense forest grove. |
Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṁ patitāni. |
And in it there were a tree laden with fruit and abounding in fruit, but none of its fruits had fallen to the ground. |
Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno. |
Then a man would come along, needing fruit, seeking fruit, wandering in search of fruit. |
So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. |
Having entered that forest grove, he would see that tree laden with fruit and abounding in fruit. |
Tassa evamassa: |
It would occur to him: |
‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. |
‘This tree is laden with fruit and abounding in fruit, and none of its fruits have fallen to the ground. |
Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ. |
But I know how to climb a tree. |
Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. |
Why don’t I climb this tree, eat as much as I want, and fill my lap?’ |
So taṁ rukkhaṁ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. |
So he would climb that tree, eat as much as he wanted, and fill his lap. |
Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya. |
Then a second man would come along, needing fruit, seeking fruit, wandering in search of fruit, carrying a sharp axe. |
So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. |
Having entered that forest grove, he would see that tree laden with fruit and abounding in fruit. |
Tassa evamassa: |
It would occur to him: |
‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. |
‘This tree is laden with fruit and abounding in fruit, and none of its fruits have fallen to the ground. |
Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ. |
But I do not know how to climb a tree. |
Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. |
Why don’t I cut this tree down at the root, eat as much as I want, and fill my lap?’ |
So taṁ rukkhaṁ mūlatova chindeyya. |
So he would cut that tree down at the root. |
Taṁ kiṁ maññasi, gahapati, amuko yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṁ vā bhañjeyya pādaṁ vā bhañjeyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? |
What do you think, householder? That first man who climbed the tree, if he did not quickly descend, as that tree fell, it would break his hand or break his foot or break some other part of his body, and he would on that account incur death or death-like suffering?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: |
“So too, householder, a noble-one's-disciple reflects thus: |
‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. |
‘Sensual pleasures have been declared by the Blessed One to be like the fruit of a tree, of much suffering, much despair, and the danger in them is greater.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. |
Having seen this thus as it actually is with proper wisdom, having avoided that equanimity which is diverse, based on diversity, he develops that equanimity which is unified, based on unity, where all clinging to worldly allurements utterly ceases without remainder. |
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
That noble-one's-disciple, householder, relying on this same supreme purity of mindfulness which is equanimity, recollects his manifold past lives, that is—one birth, two births …pe… thus with their aspects and particulars he recollects his manifold past lives. |
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. |
That noble-one's-disciple, householder, relying on this same supreme purity of mindfulness which is equanimity, with the divine eye, which is purified and surpasses the human, sees beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate …pe… he understands how beings fare according to their kamma. |
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
That noble-one's-disciple, householder, relying on this same supreme purity of mindfulness which is equanimity, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless deliverance of mind, deliverance by wisdom, and having entered upon it, he dwells in it. |
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti. |
To this extent, householder, there is in the Noble One’s discipline a complete, total, and absolute cutting off of worldly affairs. |
Taṁ kiṁ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti? |
What do you think, householder? Do you see in yourself such a cutting off of worldly affairs as there is in the Noble One’s discipline, complete, total, and absolute?” |
“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. |
“Who am I, venerable sir, and what is the complete, total, and absolute cutting off of worldly affairs in the Noble One’s discipline! |
Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. |
I am far, venerable sir, from the complete, total, and absolute cutting off of worldly affairs in the Noble One’s discipline. |
Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; |
For, venerable sir, formerly we regarded wanderers of other sects who were unknowing as knowing, we fed them with food for the knowing when they were unknowing, and we established them in the place of the knowing when they were unknowing. |
bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; |
But monks, venerable sir, who were knowing, we regarded as unknowing, we fed them with food for the unknowing when they were knowing, and we established them in the place of the unknowing when they were knowing. |
idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. |
But now, venerable sir, we will know wanderers of other sects who are unknowing as unknowing, we will feed them with food for the unknowing when they are unknowing, and we will establish them in the place of the unknowing when they are unknowing. |
Bhikkhū pana mayaṁ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṁ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. |
And monks, venerable sir, who are knowing, we will know as knowing, we will feed them with food for the knowing when they are knowing, and we will establish them in the place of the knowing when they are knowing. |
Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ. |
Indeed, venerable sir, the Blessed One has generated in me love for recluses, confidence in recluses, respect for recluses. |
Abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
Excellent, venerable sir! Excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; |
It is as if, venerable sir, one were to set upright what was overturned, or to reveal what was hidden, or to point out the way to one who was lost, or to hold up a lamp in the darkness so that those with good sight might see forms; |
evamevaṁ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. |
even so, venerable sir, has the Dhamma been made clear in many ways by the Blessed One. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go, venerable sir, to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. |
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Potaliyasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Discourse to Potaliya, the Fourth, is finished. |
mn55 |
MN 55 |
Majjhima Nikāya 55 |
Middle Length Discourses 55 |
Jīvakasutta |
To Jīvaka |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka Komārabhacca’s mango grove. |
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; |
Then Jīvaka Komārabhacca went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca: |
Seated to one side, Jīvaka Komārabhacca said this to the Blessed One: |
“sutaṁ metaṁ, bhante: |
“I have heard this, venerable sir: |
‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti. |
‘They kill living beings for the recluse Gotama; the recluse Gotama knowingly eats meat prepared for him, a deliberate offering.’ |
Ye te, bhante, evamāhaṁsu: |
Those, venerable sir, who speak thus: |
‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? |
‘They kill living beings for the recluse Gotama; the recluse Gotama knowingly eats meat prepared for him, a deliberate offering’—are they, venerable sir, reporters of the Blessed One’s words, do they not misrepresent the Blessed One with what is untrue, do they declare in accordance with the Dhamma, and does no subsidiary doctrine of his give grounds for censure?” |
“Ye te, jīvaka, evamāhaṁsu: |
“Jīvaka, those who speak thus: |
‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṁ te asatā abhūtena. |
‘They kill living beings for the recluse Gotama; the recluse Gotama knowingly eats meat prepared for him, a deliberate offering’—they are not reporters of my words, but they misrepresent me with what is false and untrue. |
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi. |
I say, Jīvaka, that meat should not be partaken of under three circumstances: |
Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ—imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi. |
When it is seen, heard, or suspected [that the living being has been slaughtered for oneself]—I say, Jīvaka, that meat should not be partaken of under these three circumstances. |
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi. |
I say, Jīvaka, that meat may be partaken of under three circumstances: |
Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ—imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi. |
When it is not seen, not heard, and not suspected [that the living being has been slaughtered for oneself]—I say, Jīvaka, that meat may be partaken of under these three circumstances. |
Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Here, Jīvaka, a monk dwells depending on some village or town. |
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
He abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
Thus above, below, across, everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, without ill will. |
Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. |
A householder or a householder’s son approaches him and invites him for the next day’s meal. |
Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. |
If he wishes, Jīvaka, the monk accepts. |
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; |
After that night has passed, in the morning, having dressed, taking his bowl and outer robe, he goes to the residence of that householder or householder’s son; |
upasaṅkamitvā paññatte āsane nisīdati. |
having approached, he sits down on the seat prepared. |
Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. |
That householder or householder’s son serves him with fine almsfood. |
Tassa na evaṁ hoti: |
It does not occur to him: |
‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. |
‘It is good indeed that this householder or householder’s son serves me with fine almsfood! |
Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—evampissa na hoti. |
Oh, may this householder or householder’s son serve me in the future too with such fine almsfood!’—such does not occur to him. |
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. |
He partakes of that almsfood without being tied to it, infatuated with it, or attached to it, seeing the danger in it and understanding the escape. |
Taṁ kiṁ maññasi, jīvaka, api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? |
What do you think, Jīvaka? At that time, does that monk intend an affliction for himself, or does he intend an affliction for others, or does he intend an affliction for both?” |
“No hetaṁ, bhante”. |
“Certainly not, venerable sir.” |
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? |
“Does not that monk, Jīvaka, at that time eat blameless food?” |
“Evaṁ, bhante. |
“Yes, venerable sir. |
Sutaṁ metaṁ, bhante: |
I have heard this, venerable sir: |
‘brahmā mettāvihārī’ti. |
‘Brahmā abides with loving-kindness.’ |
Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; |
That, venerable sir, I have seen for myself in the Blessed One; |
bhagavā hi, bhante, mettāvihārī”ti. |
for the Blessed One, venerable sir, abides with loving-kindness.” |
“Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. |
“Jīvaka, whatever lust, whatever hatred, whatever delusion through which one might be malevolent—that lust, that hatred, that delusion have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated, so that they are no more subject to future arising. |
Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ anujānāmi te etan”ti. |
If, Jīvaka, this is what you meant, I allow it to you.” |
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”. |
“This is indeed what I meant, venerable sir.” |
“Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
“Here, Jīvaka, a monk dwells depending on some village or town. |
So karuṇāsahagatena cetasā …pe… |
He with a mind imbued with compassion …pe… |
muditāsahagatena cetasā …pe… |
with a mind imbued with altruistic joy …pe… |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
with a mind imbued with equanimity abides pervading one quarter, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
Thus above, below, across, everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will. |
Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. |
A householder or a householder’s son approaches him and invites him for the next day’s meal. |
Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. |
If he wishes, Jīvaka, the monk accepts. |
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; |
After that night has passed, in the morning, having dressed, taking his bowl and outer robe, he goes to the residence of that householder or householder’s son; |
upasaṅkamitvā paññatte āsane nisīdati. |
having approached, he sits down on the seat prepared. |
Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. |
That householder or householder’s son serves him with fine almsfood. |
Tassa na evaṁ hoti: |
It does not occur to him: |
‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. |
‘It is good indeed that this householder or householder’s son serves me with fine almsfood! |
Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—evampissa na hoti. |
Oh, may this householder or householder’s son serve me in the future too with such fine almsfood!’—such does not occur to him. |
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. |
He partakes of that almsfood without being tied to it, infatuated with it, or attached to it, seeing the danger in it and understanding the escape. |
Taṁ kiṁ maññasi, jīvaka, api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? |
What do you think, Jīvaka? At that time, does that monk intend an affliction for himself, or does he intend an affliction for others, or does he intend an affliction for both?” |
“No hetaṁ, bhante”. |
“Certainly not, venerable sir.” |
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? |
“Does not that monk, Jīvaka, at that time eat blameless food?” |
“Evaṁ, bhante. |
“Yes, venerable sir. |
Sutaṁ metaṁ, bhante: |
I have heard this, venerable sir: |
‘brahmā upekkhāvihārī’ti. |
‘Brahmā abides with equanimity.’ |
Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; |
That, venerable sir, I have seen for myself in the Blessed One; |
bhagavā hi, bhante, upekkhāvihārī”ti. |
for the Blessed One, venerable sir, abides with equanimity.” |
“Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. |
“Jīvaka, whatever lust, whatever hatred, whatever delusion through which one might have aversion, resentment, or displeasure—that lust, that hatred, that delusion have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated, so that they are no more subject to future arising. |
Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti. |
If, Jīvaka, this is what you meant, I allow it to you.” |
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”. |
“This is indeed what I meant, venerable sir.” |
“Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so pañcahi ṭhānehi bahuṁ apuññaṁ pasavati. |
“Whoever, Jīvaka, slaughters a living being for the Tathāgata or a disciple of the Tathāgata, he produces much demerit in five instances. |
Yampi so, gahapati, evamāha: |
When he, the householder, says: |
‘gacchatha, amukaṁ nāma pāṇaṁ ānethā’ti, iminā paṭhamena ṭhānena bahuṁ apuññaṁ pasavati. |
‘Go, bring that living being with such-and-such a name,’ by this first instance he produces much demerit. |
Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā dutiyena ṭhānena bahuṁ apuññaṁ pasavati. |
When that living being, being led by the throat-halter, experiences pain and grief, by this second instance he produces much demerit. |
Yampi so evamāha: |
When he says: |
‘gacchatha imaṁ pāṇaṁ ārabhathā’ti, iminā tatiyena ṭhānena bahuṁ apuññaṁ pasavati. |
‘Go, slaughter this living being,’ by this third instance he produces much demerit. |
Yampi so pāṇo ārabhiyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā catutthena ṭhānena bahuṁ apuññaṁ pasavati. |
When that living being, being slaughtered, experiences pain and grief, by this fourth instance he produces much demerit. |
Yampi so tathāgataṁ vā tathāgatasāvakaṁ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṁ apuññaṁ pasavati. |
When he serves the Tathāgata or a disciple of the Tathāgata with what is not permissible, by this fifth instance he produces much demerit. |
Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so imehi pañcahi ṭhānehi bahuṁ apuññaṁ pasavatī”ti. |
Whoever, Jīvaka, slaughters a living being for the Tathāgata or a disciple of the Tathāgata, he produces much demerit in these five instances.” |
Evaṁ vutte, jīvako komārabhacco bhagavantaṁ etadavoca: |
When this was said, Jīvaka Komārabhacca said to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante. |
“Wonderful, venerable sir! Amazing, venerable sir! |
Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti; |
Permissible food, indeed, venerable sir, the monks eat! |
anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti. |
Blameless food, indeed, venerable sir, the monks eat! |
Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Excellent, venerable sir! Excellent, venerable sir! …pe… May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Jīvakasuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Discourse to Jīvaka, the Fifth, is finished. |
mn56 |
MN 56 |
Majjhima Nikāya 56 |
Middle Length Discourses 56 |
Upālisutta |
To Upāli |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. |
Thus have I heard. On one occasion the Blessed One was dwelling at Nālandā in Pāvārika’s Mango Grove. |
Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ. |
Now on that occasion Nigaṇṭha Nātaputta was residing in Nālandā with a large assembly of Nigaṇṭhas. |
Atha kho dīghatapassī nigaṇṭho nāḷandāyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; |
Then Dīgha Tapassī the Nigaṇṭha, having wandered for alms in Nālandā and returned from the alms round, after his meal, went to Pāvārika’s Mango Grove, to the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. |
When they had concluded their greetings and courteous talk, he stood to one side. |
Ekamantaṁ ṭhitaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca: |
The Blessed One said this to Dīgha Tapassī the Nigaṇṭha who was standing to one side: |
“saṁvijjanti kho, tapassi, āsanāni; |
“There are seats available, ascetic. |
sace ākaṅkhasi nisīdā”ti. |
If you wish, sit down.” |
Evaṁ vutte, dīghatapassī nigaṇṭho aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
When this was said, Dīgha Tapassī the Nigaṇṭha, taking a certain low seat, sat down to one side. |
Ekamantaṁ nisinnaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca: |
The Blessed One said this to Dīgha Tapassī the Nigaṇṭha seated to one side: |
“kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? |
“How many kinds of kamma, ascetic, does Nigaṇṭha Nātaputta designate for the performing of evil kamma, for the perpetuation of evil kamma?” |
“Na kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa ‘kammaṁ, kamman’ti paññapetuṁ; |
“Friend Gotama, Nigaṇṭha Nātaputta is not accustomed to speak of ‘kamma, kamma’; |
‘daṇḍaṁ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa paññapetun”ti. |
‘rod, rod,’ friend Gotama, is what Nigaṇṭha Nātaputta is accustomed to designate.” |
“Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? |
“How many kinds of rods, ascetic, does Nigaṇṭha Nātaputta designate for the performing of evil kamma, for the perpetuation of evil kamma?” |
“Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṁ—kāyadaṇḍaṁ, vacīdaṇḍaṁ, manodaṇḍan”ti. |
“Friend Gotama, Nigaṇṭha Nātaputta designates three kinds of rods for the performing of evil kamma, for the perpetuation of evil kamma: namely, the bodily rod, the verbal rod, and the mental rod.” |
“Kiṁ pana, tapassi, aññadeva kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti? |
“But, ascetic, is the bodily rod one thing, the verbal rod another, and the mental rod yet another?” |
“Aññadeva, āvuso gotama, kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti. |
“The bodily rod, friend Gotama, is one thing, the verbal rod another, and the mental rod yet another.” |
“Imesaṁ pana, tapassi, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ daṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṁ, yadi vā vacīdaṇḍaṁ, yadi vā manodaṇḍan”ti? |
“Of these three rods, ascetic, thus differentiated, thus distinguished, which rod does Nigaṇṭha Nātaputta designate as most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma: the bodily rod, the verbal rod, or the mental rod?” |
“Imesaṁ kho, āvuso gotama, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ kāyadaṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṁ, no tathā manodaṇḍan”ti. |
“Of these three rods, friend Gotama, thus differentiated, thus distinguished, Nigaṇṭha Nātaputta designates the bodily rod as most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.” |
“Kāyadaṇḍanti, tapassi, vadesi”? |
“Do you say, ‘the bodily rod,’ ascetic?” |
“Kāyadaṇḍanti, āvuso gotama, vadāmi”. |
“I say, ‘the bodily rod,’ friend Gotama.” |
“Kāyadaṇḍanti, tapassi, vadesi”? |
“Do you say, ‘the bodily rod,’ ascetic?” |
“Kāyadaṇḍanti, āvuso gotama, vadāmi”. |
“I say, ‘the bodily rod,’ friend Gotama.” |
“Kāyadaṇḍanti, tapassi, vadesi”? |
“Do you say, ‘the bodily rod,’ ascetic?” |
“Kāyadaṇḍanti, āvuso gotama, vadāmī”ti. |
“I say, ‘the bodily rod,’ friend Gotama.” |
Itiha bhagavā dīghatapassiṁ nigaṇṭhaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpesi. |
Thus the Blessed One made Dīgha Tapassī the Nigaṇṭha affirm this point of discussion up to the third time. |
Evaṁ vutte, dīghatapassī nigaṇṭho bhagavantaṁ etadavoca: |
When this was said, Dīgha Tapassī the Nigaṇṭha said this to the Blessed One: |
“tvaṁ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? |
“But you, friend Gotama, how many rods do you designate for the performing of evil kamma, for the perpetuation of evil kamma?” |
“Na kho, tapassi, āciṇṇaṁ tathāgatassa ‘daṇḍaṁ, daṇḍan’ti paññapetuṁ; |
“Ascetic, the Tathāgata is not accustomed to speak of ‘rod, rod’; |
‘kammaṁ, kamman’ti kho, tapassi, āciṇṇaṁ tathāgatassa paññapetun”ti? |
‘kamma, kamma,’ ascetic, is what the Tathāgata is accustomed to designate.” |
“Tvaṁ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? |
“But you, friend Gotama, how many kammas do you designate for the performing of evil kamma, for the perpetuation of evil kamma?” |
“Tīṇi kho ahaṁ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṁ—kāyakammaṁ, vacīkammaṁ, manokamman”ti. |
“I designate three kammas, ascetic, for the performing of evil kamma, for the perpetuation of evil kamma: namely, bodily kamma, verbal kamma, and mental kamma.” |
“Kiṁ panāvuso gotama, aññadeva kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti? |
“But, friend Gotama, is bodily kamma one thing, verbal kamma another, and mental kamma yet another?” |
“Aññadeva, tapassi, kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti. |
“Bodily kamma, ascetic, is one thing, verbal kamma another, and mental kamma yet another.” |
“Imesaṁ panāvuso gotama, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ kammaṁ mahāsāvajjataraṁ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṁ, yadi vā vacīkammaṁ, yadi vā manokamman”ti? |
“Of these three kammas, friend Gotama, thus differentiated, thus distinguished, which kamma do you designate as most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma: bodily kamma, verbal kamma, or mental kamma?” |
“Imesaṁ kho ahaṁ, tapassi, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ manokammaṁ mahāsāvajjataraṁ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṁ, no tathā vacīkamman”ti. |
“Of these three kammas, ascetic, thus differentiated, thus distinguished, I designate mental kamma as most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so bodily kamma, not so verbal kamma.” |
“Manokammanti, āvuso gotama, vadesi”? |
“Do you say, ‘mental kamma,’ friend Gotama?” |
“Manokammanti, tapassi, vadāmi”. |
“I say, ‘mental kamma,’ ascetic.” |
“Manokammanti, āvuso gotama, vadesi”? |
“Do you say, ‘mental kamma,’ friend Gotama?” |
“Manokammanti, tapassi, vadāmi”. |
“I say, ‘mental kamma,’ ascetic.” |
“Manokammanti, āvuso gotama, vadesi”? |
“Do you say, ‘mental kamma,’ friend Gotama?” |
“Manokammanti, tapassi, vadāmī”ti. |
“I say, ‘mental kamma,’ ascetic.” |
Itiha dīghatapassī nigaṇṭho bhagavantaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami. |
Thus Dīgha Tapassī the Nigaṇṭha made the Blessed One affirm this point of discussion up to the third time, then rose from his seat and went to Nigaṇṭha Nātaputta. |
Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṁ nisinno hoti bālakiniyā parisāya upālipamukhāya. |
Now on that occasion Nigaṇṭha Nātaputta was sitting with a large assembly of householders, an assembly making an uproar, with Upāli at its head. |
Addasā kho nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ; |
Nigaṇṭha Nātaputta saw Dīgha Tapassī the Nigaṇṭha coming from afar. |
disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca: |
Seeing him, Nigaṇṭha Nātaputta said this to Dīgha Tapassī the Nigaṇṭha: |
“handa kuto nu tvaṁ, tapassi, āgacchasi divā divassā”ti? |
“Well now, ascetic, where are you coming from in the middle of the day?” |
“Ito hi kho ahaṁ, bhante, āgacchāmi samaṇassa gotamassa santikā”ti. |
“Venerable sir, I am coming from the presence of the recluse Gotama.” |
“Ahu pana te, tapassi, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? |
“Did you have any conversation with the recluse Gotama, ascetic?” |
“Ahu kho me, bhante, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti. |
“I did have some conversation with the recluse Gotama, venerable sir.” |
“Yathā kathaṁ pana te, tapassi, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? |
“And what sort of conversation did you have with the recluse Gotama, ascetic?” |
Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ nigaṇṭhassa nāṭaputtassa ārocesi. |
Then Dīgha Tapassī the Nigaṇṭha related to Nigaṇṭha Nātaputta the entire conversation he had had with the Blessed One. |
Evaṁ vutte, nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ etadavoca: |
When this was said, Nigaṇṭha Nātaputta said this to Dīgha Tapassī the Nigaṇṭha: |
“sādhu sādhu, tapassi. |
“Good, good, ascetic! |
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṁ. |
Just as a learned disciple who rightly understands the Teacher’s Dispensation would answer, so Dīgha Tapassī the Nigaṇṭha has answered the recluse Gotama. |
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya. |
What worth has the contemptible mental rod in comparison with this gross bodily rod? |
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. |
Rather, it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.” |
Evaṁ vutte, upāli gahapati nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
When this was said, Upāli the householder said this to Nigaṇṭha Nātaputta: |
“sādhu sādhu, bhante dīghatapassī. |
“Good, good, venerable Dīgha Tapassī! |
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ bhadantena tapassinā samaṇassa gotamassa byākataṁ. |
Just as a learned disciple who rightly understands the Teacher’s Dispensation would answer, so the venerable ascetic has answered the recluse Gotama. |
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya. |
What worth has the contemptible mental rod in comparison with this gross bodily rod? |
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo. |
Rather, it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod. |
Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmi. |
Well now, venerable sir, I shall go and refute the recluse Gotama’s doctrine on this point of discussion. |
Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṁ; |
If the recluse Gotama adheres to the position that was affirmed by the venerable ascetic, |
seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; |
then, just as a strong man might seize a long-fleeced goat by its fleece and drag it towards him, drag it back and forth, drag it all around; |
evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. |
even so will I, in debate, drag the recluse Gotama towards me, drag him back and forth, drag him all around. |
Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākilañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; |
Just as a strong distillery worker might throw a large distillery strainer into a deep pool of water, and taking it by the corners, drag it towards him, drag it back and forth, drag it all around; |
evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. |
even so will I, in debate, drag the recluse Gotama towards me, drag him back and forth, drag him all around. |
Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; |
Just as a strong distillery attendant might take a horsehair sieve by the handle and shake it down, shake it about, and beat it out; |
evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi. |
even so will I, in debate, shake down the recluse Gotama, shake him about, and beat him out. |
Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; |
Just as an elephant sixty years old might plunge into a deep lotus pond and play the game called ‘hemp-washing’; |
evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi. |
even so, I think, will I play a hemp-washing game with the recluse Gotama. |
Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmī”ti. |
Well now, venerable sir, I shall go and refute the recluse Gotama’s doctrine on this point of discussion.” |
“Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. |
“Go, householder, and refute the recluse Gotama’s doctrine on this point of discussion. |
Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. |
For either I, householder, should refute the recluse Gotama’s doctrine, or Dīgha Tapassī the Nigaṇṭha, or you.” |
Evaṁ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
When this was said, Dīgha Tapassī the Nigaṇṭha said this to Nigaṇṭha Nātaputta: |
“na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya. |
“Venerable sir, it does not please me that Upāli the householder should refute the recluse Gotama’s doctrine. |
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti. |
For the recluse Gotama, venerable sir, is a magician; he knows a captivating magic by which he converts disciples of other sectarians.” |
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. |
“Ascetic, it is impossible, it cannot happen, that Upāli the householder would become a disciple of the recluse Gotama. |
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya. |
But it is possible that the recluse Gotama would become a disciple of Upāli the householder. |
Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. |
Go, householder, and refute the recluse Gotama’s doctrine on this point of discussion. |
Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. |
For either I, householder, should refute the recluse Gotama’s doctrine, or Dīgha Tapassī the Nigaṇṭha, or you.” |
Dutiyampi kho dīghatapassī …pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
A second time Dīgha Tapassī …pe… a third time Dīgha Tapassī the Nigaṇṭha said this to Nigaṇṭha Nātaputta: |
“na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya. |
“Venerable sir, it does not please me that Upāli the householder should refute the recluse Gotama’s doctrine. |
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti. |
For the recluse Gotama, venerable sir, is a magician; he knows a captivating magic by which he converts disciples of other sectarians.” |
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. |
“Ascetic, it is impossible, it cannot happen, that Upāli the householder would become a disciple of the recluse Gotama. |
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya. |
But it is possible that the recluse Gotama would become a disciple of Upāli the householder. |
Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. |
Go, householder, and refute the recluse Gotama’s doctrine on this point of discussion. |
Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. |
For either I, householder, should refute the recluse Gotama’s doctrine, or Dīgha Tapassī the Nigaṇṭha, or you.” |
“Evaṁ, bhante”ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; |
“Yes, venerable sir,” Upāli the householder replied to Nigaṇṭha Nātaputta. Then, rising from his seat, he paid homage to Nigaṇṭha Nātaputta, and keeping him on his right, he went to Pāvārika’s Mango Grove, to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinno kho upāli gahapati bhagavantaṁ etadavoca: |
Seated to one side, Upāli the householder said this to the Blessed One: |
“āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho”ti? |
“Venerable sir, did Dīgha Tapassī the Nigaṇṭha come here?” |
“Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho”ti. |
“Dīgha Tapassī the Nigaṇṭha did come here, householder.” |
“Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti? |
“Did you have any conversation with Dīgha Tapassī the Nigaṇṭha, venerable sir?” |
“Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti. |
“I did have some conversation with Dīgha Tapassī the Nigaṇṭha, householder.” |
“Yathā kathaṁ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti? |
“And what sort of conversation did you have with Dīgha Tapassī the Nigaṇṭha, venerable sir?” |
Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṁ kathāsallāpo taṁ sabbaṁ upālissa gahapatissa ārocesi. |
Then the Blessed One related to Upāli the householder the entire conversation he had had with Dīgha Tapassī the Nigaṇṭha. |
Evaṁ vutte, upāli gahapati bhagavantaṁ etadavoca: |
When this was said, Upāli the householder said to the Blessed One: |
“sādhu sādhu, bhante tapassī. |
“Good, good, venerable ascetic! |
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ dīghatapassinā nigaṇṭhena bhagavato byākataṁ. |
Just as a learned disciple who rightly understands the Teacher’s Dispensation would answer, so Dīgha Tapassī the Nigaṇṭha has answered the Blessed One. |
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya? |
What worth has the contemptible mental rod in comparison with this gross bodily rod? |
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. |
Rather, it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.” |
“Sace kho tvaṁ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti. |
“If, householder, you would discuss, basing yourself on truth, we might have a conversation here about this.” |
“Sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; |
“I will discuss basing myself on truth, venerable sir. |
hotu no ettha kathāsallāpo”ti. |
Let us have a conversation here about this.” |
“Taṁ kiṁ maññasi, gahapati, idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. |
“What do you think, householder? Suppose there is a Nigaṇṭha here who is sick, suffering, gravely ill, who refrains from cold water and uses only hot water. |
So sītodakaṁ alabhamāno kālaṁ kareyya. |
If he does not get cold water, he dies. |
Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṁ paññapetī”ti? |
Where, householder, does Nigaṇṭha Nātaputta declare his rebirth to be?” |
“Atthi, bhante, manosattā nāma devā tattha so upapajjati”. |
“There are, venerable sir, gods called the Mind-Bound; he is reborn there.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Asu hi, bhante, manopaṭibaddho kālaṁ karotī”ti. |
“Because, venerable sir, he dies mentally attached.” |
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. |
“Attend carefully, householder. Having attended carefully, householder, then answer. |
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. |
Your later statement does not agree with your former, nor your former with your later. |
Bhāsitā kho pana te, gahapati, esā vācā: |
Yet this statement was made by you, householder: |
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’”ti. |
‘I will discuss basing myself on truth, venerable sir; let us have a conversation here about this.’” |
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. |
“Even though the Blessed One says so, venerable sir, still it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.” |
“Taṁ kiṁ maññasi, gahapati, idhassa nigaṇṭho nāṭaputto cātuyāmasaṁvarasaṁvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. |
“What do you think, householder? Suppose Nigaṇṭha Nātaputta here is restrained with the fourfold restraint, completely guarded by all guarding, endowed with all guarding, having shaken off all evil by all guarding, pervaded by all guarding. |
So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṁ āpādeti. |
As he walks back and forth, he causes the destruction of many small living beings. |
Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṁ vipākaṁ paññapetī”ti? |
What result, householder, does Nigaṇṭha Nātaputta declare for this?” |
“Asañcetanikaṁ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṁ paññapetī”ti. |
“Nigaṇṭha Nātaputta declares, venerable sir, that what is unintentional is not greatly blameworthy.” |
“Sace pana, gahapati, cetetī”ti? |
“But if, householder, he intends it?” |
“Mahāsāvajjaṁ, bhante, hotī”ti. |
“It is greatly blameworthy, venerable sir.” |
“Cetanaṁ pana, gahapati, nigaṇṭho nāṭaputto kismiṁ paññapetī”ti? |
“And in what, householder, does Nigaṇṭha Nātaputta include intention?” |
“Manodaṇḍasmiṁ, bhante”ti. |
“In the mental rod, venerable sir.” |
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. |
“Attend carefully, householder. Having attended carefully, householder, then answer. |
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. |
Your later statement does not agree with your former, nor your former with your later. |
Bhāsitā kho pana te, gahapati, esā vācā: |
Yet this statement was made by you, householder: |
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; |
‘I will discuss basing myself on truth, venerable sir; let us have a conversation here about this.’” |
hotu no ettha kathāsallāpo’”ti. |
|
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. |
“Even though the Blessed One says so, venerable sir, still it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.” |
“Taṁ kiṁ maññasi, gahapati, ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti? |
“What do you think, householder? Is this Nālandā prosperous and flourishing, populous and teeming with people?” |
“Evaṁ, bhante, ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti. |
“Yes, venerable sir, this Nālandā is prosperous and flourishing, populous and teeming with people.” |
“Taṁ kiṁ maññasi, gahapati, idha puriso āgaccheyya ukkhittāsiko. |
“What do you think, householder? Suppose a man were to come here with an uplifted sword. |
So evaṁ vadeyya: |
He might say: |
‘ahaṁ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ karissāmī’ti. |
‘In a single moment, in a single instant, I will make all the living beings in this Nālandā into one heap of flesh, one pile of flesh.’ |
Taṁ kiṁ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātun”ti? |
What do you think, householder? Is that man able to make all the living beings in this Nālandā into one heap of flesh, one pile of flesh, in a single moment, in a single instant?” |
“Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṁsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātuṁ. |
“Venerable sir, not ten men, not twenty men, not thirty men, not forty men, not fifty men are able to make all the living beings in this Nālandā into one heap of flesh, one pile of flesh, in a single moment, in a single instant. |
Kiñhi sobhati eko chavo puriso”ti. |
What can one contemptible man do?” |
“Taṁ kiṁ maññasi, gahapati, idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. |
“What do you think, householder? Suppose a recluse or a brahmin were to come here, possessing psychic power, master of his mind. |
So evaṁ vadeyya: |
He might say: |
‘ahaṁ imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ karissāmī’ti. |
‘I will reduce this Nālandā to ashes with a single act of mental corruption.’ |
Taṁ kiṁ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ kātun”ti? |
What do you think, householder? Is that recluse or brahmin, possessing psychic power, master of his mind, able to reduce this Nālandā to ashes with a single act of mental corruption?” |
“Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṁsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṁ kātuṁ. |
“Venerable sir, that recluse or brahmin, possessing psychic power, master of his mind, is able to reduce ten Nālandās, twenty Nālandās, thirty Nālandās, forty Nālandās, fifty Nālandās to ashes with a single act of mental corruption. |
Kiñhi sobhati ekā chavā nāḷandā”ti. |
What is one contemptible Nālandā?” |
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. |
“Attend carefully, householder. Having attended carefully, householder, then answer. |
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. |
Your later statement does not agree with your former, nor your former with your later. |
Bhāsitā kho pana te, gahapati, esā vācā: |
Yet this statement was made by you, householder: |
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; |
‘I will discuss basing myself on truth, venerable sir; let us have a conversation here about this.’” |
hotu no ettha kathāsallāpo’”ti. |
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. |
“Even though the Blessed One says so, venerable sir, still it is the bodily rod that is most blameworthy for the performing of evil kamma, for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.” |
“Taṁ kiṁ maññasi, gahapati, sutaṁ te daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti? |
“What do you think, householder? Have you heard how the Daṇḍaka forest, the Kaliṅga forest, the Mejjha forest, and the Mātaṅga forest became wilderness, became a [desolate] forest?” |
“Evaṁ, bhante, sutaṁ me daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti. |
“Yes, venerable sir, I have heard how the Daṇḍaka forest, the Kaliṅga forest, the Mejjha forest, and the Mātaṅga forest became wilderness, became a [desolate] forest.” |
“Taṁ kiṁ maññasi, gahapati, kinti te sutaṁ kena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti? |
“What do you think, householder? How have you heard that the Daṇḍaka forest, the Kaliṅga forest, the Mejjha forest, and the Mātaṅga forest became wilderness, became a [desolate] forest?” |
“Sutaṁ metaṁ, bhante, isīnaṁ manopadosena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti. |
“I have heard, venerable sir, that it was by the mental corruption of seers that the Daṇḍaka forest, the Kaliṅga forest, the Mejjha forest, and the Mātaṅga forest became wilderness, became a [desolate] forest.” |
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. |
“Attend carefully, householder. Having attended carefully, householder, then answer. |
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. |
Your later statement does not agree with your former, nor your former with your later. |
Bhāsitā kho pana te, gahapati, esā vācā: |
Yet this statement was made by you, householder: |
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; |
‘I will discuss basing myself on truth, venerable sir; let us have a conversation here about this.’” |
hotu no ettha kathāsallāpo’”ti. |
“Purimenevāhaṁ, bhante, opammena bhagavato attamano abhiraddho. |
“Venerable sir, by the very first simile I was pleased and delighted with the Blessed One. |
Api cāhaṁ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṁ bhagavantaṁ paccanīkaṁ kātabbaṁ amaññissaṁ. |
However, as I was desirous of hearing the Blessed One’s varied questions and answers, I thought it necessary to oppose the Blessed One. |
Abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
Excellent, venerable sir! Excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
It is as if, venerable sir, one were to set upright what was overturned, or to reveal what was hidden, or to point out the way to one who was lost, or to hold up a lamp in the darkness so that those with good sight might see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
even so has the Dhamma been made clear in many ways by the Blessed One. |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
I go, venerable sir, to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“Anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti. |
“Act after due consideration, householder. Due consideration is good for well-known persons like yourself.” |
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: |
“By this, venerable sir, I am even more pleased and delighted with the Blessed One, that the Blessed One tells me: |
‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. |
‘Act after due consideration, householder. Due consideration is good for well-known persons like yourself.’ |
Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ nāḷandaṁ paṭākaṁ parihareyyuṁ: |
For, venerable sir, if wanderers of other sects had gained me as a disciple, they would have carried a banner all around Nālandā, saying: |
‘upāli amhākaṁ gahapati sāvakattaṁ upagato’ti. |
‘Upāli the householder has become our disciple!’ |
Atha ca pana maṁ bhagavā evamāha: |
But the Blessed One tells me: |
‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. |
‘Act after due consideration, householder. Due consideration is good for well-known persons like yourself.’” |
Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
“I go, venerable sir, for a second time to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. |
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
“Dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti. |
“For a long time, householder, your family has been like a well for the Nigaṇṭhas, so you should consider giving them almsfood when they come.” |
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: |
“By this, venerable sir, I am even more pleased and delighted with the Blessed One, that the Blessed One tells me: |
‘dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. |
‘For a long time, householder, your family has been like a well for the Nigaṇṭhas, so you should consider giving them almsfood when they come.’ |
Sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: |
I have heard, venerable sir, that the recluse Gotama says: |
‘mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ; |
‘Gifts should be given only to me, not to others; |
mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ; |
gifts should be given only to my disciples, not to the disciples of others; |
mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ; |
what is given only to me is of great fruit, what is given to others is not of great fruit; |
mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti. |
what is given only to my disciples is of great fruit, what is given to the disciples of others is not of great fruit.’ |
Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. |
And yet the Blessed One encourages me to give gifts even to the Nigaṇṭhas. |
Api ca, bhante, mayamettha kālaṁ jānissāma. |
Well, venerable sir, we will know the proper time for that. |
Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go, venerable sir, for a third time to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. |
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Atha kho bhagavā upālissa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. |
Then the Blessed One gave Upāli the householder a progressive discourse, that is—a talk on giving, a talk on virtue, a talk on the heavens; he explained the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. |
Yadā bhagavā aññāsi upāliṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. |
When the Blessed One knew that Upāli the householder’s mind was ready, pliant, free from hindrances, elated, and confident, then he explained the Dhamma teaching that is particular to the Buddhas: suffering, its origin, its cessation, and the path. |
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; |
Just as a clean cloth free of stains would properly absorb dye, |
evameva upālissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
so too, in Upāli the householder, while sitting right there, the dust-free, stainless vision of the Dhamma arose: |
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. |
“Whatever is subject to origination is all subject to cessation.” |
Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: |
Then Upāli the householder, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, overcome doubt, been freed from perplexity, gained intrepidity, and become independent of others in the Teacher’s Dispensation, said to the Blessed One: |
“handa ca dāni mayaṁ, bhante, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti. |
“Well now, venerable sir, we shall go; we have much to do, many duties.” |
“Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti. |
“Now is the time, householder, for whatever you deem fit.” |
Atha kho upāli gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ nivesanaṁ tenupasaṅkami; |
Then Upāli the householder, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and keeping him on his right, went to his own residence. |
upasaṅkamitvā dovārikaṁ āmantesi: |
Having approached, he addressed the doorkeeper: |
“ajjatagge, samma dovārika, āvarāmi dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. |
“From today, good doorkeeper, I close the door to Nigaṇṭhas, male and female; the door is open to the Blessed One’s monks, nuns, male lay followers, and female lay followers. |
Sace koci nigaṇṭho āgacchati tamenaṁ tvaṁ evaṁ vadeyyāsi: |
If any Nigaṇṭha comes, you should say this to him: |
‘tiṭṭha, bhante, mā pāvisi. |
‘Stop, venerable sir, do not enter. |
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. |
From today Upāli the householder has become a disciple of the recluse Gotama. |
Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. |
The door is closed to Nigaṇṭhas, male and female; the door is open to the Blessed One’s monks, nuns, male lay followers, and female lay followers. |
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’”ti. |
If, venerable sir, you are in need of almsfood, stand right there; they will bring it to you there.’” |
“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paccassosi. |
“Yes, venerable sir,” the doorkeeper replied to Upāli the householder. |
Assosi kho dīghatapassī nigaṇṭho: |
Dīgha Tapassī the Nigaṇṭha heard: |
“upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti. |
“Upāli the householder, it seems, has become a disciple of the recluse Gotama.” |
Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; |
Then Dīgha Tapassī the Nigaṇṭha went to Nigaṇṭha Nātaputta; |
upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
having approached, he said this to Nigaṇṭha Nātaputta: |
“sutaṁ metaṁ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti. |
“I have heard, venerable sir, that Upāli the householder, it seems, has become a disciple of the recluse Gotama.” |
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. |
“Ascetic, it is impossible, it cannot happen, that Upāli the householder would become a disciple of the recluse Gotama. |
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. |
But it is possible that the recluse Gotama would become a disciple of Upāli the householder.” |
Dutiyampi kho dīghatapassī nigaṇṭho …pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
A second time Dīgha Tapassī the Nigaṇṭha …pe… a third time Dīgha Tapassī the Nigaṇṭha said this to Nigaṇṭha Nātaputta: |
“sutaṁ metaṁ, bhante … |
“I have heard, venerable sir … |
pe… upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. |
pe… would become a disciple of Upāli the householder.” |
“Handāhaṁ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti. |
“Well, venerable sir, I will go and find out whether Upāli the householder has become a disciple of the recluse Gotama or not.” |
“Gaccha tvaṁ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti. |
“Go, ascetic, and find out whether Upāli the householder has become a disciple of the recluse Gotama or not.” |
Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṁ tenupasaṅkami. |
Then Dīgha Tapassī the Nigaṇṭha went to the residence of Upāli the householder. |
Addasā kho dovāriko dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ. |
The doorkeeper saw Dīgha Tapassī the Nigaṇṭha coming from afar. |
Disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca: |
Seeing him, the doorkeeper said this to Dīgha Tapassī the Nigaṇṭha: |
“tiṭṭha, bhante, mā pāvisi. |
“Stop, venerable sir, do not enter. |
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. |
From today Upāli the householder has become a disciple of the recluse Gotama. |
Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. |
The door is closed to Nigaṇṭhas, male and female; the door is open to the Blessed One’s monks, nuns, male lay followers, and female lay followers. |
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti. |
If, venerable sir, you are in need of almsfood, stand right there; they will bring it to you there.” |
“Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; |
“I have no need of almsfood, friend,” he said, and turned back from there and went to Nigaṇṭha Nātaputta. |
upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
Having approached, he said this to Nigaṇṭha Nātaputta: |
“saccaṁyeva kho, bhante, yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. |
“It is true indeed, venerable sir, that Upāli the householder has become a disciple of the recluse Gotama. |
Etaṁ kho te ahaṁ, bhante, nālatthaṁ, na kho me, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya. |
This is what I, venerable sir, did not succeed in [preventing]. It did not please me, venerable sir, that Upāli the householder should refute the recluse Gotama’s doctrine. |
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetīti. |
For the recluse Gotama, venerable sir, is a magician; he knows a captivating magic by which he converts disciples of other sectarians. |
Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā”ti. |
You have been captivated, venerable sir; Upāli the householder has been captivated by the recluse Gotama’s captivating magic.” |
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. |
“Ascetic, it is impossible, it cannot happen, that Upāli the householder would become a disciple of the recluse Gotama. |
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. |
But it is possible that the recluse Gotama would become a disciple of Upāli the householder.” |
Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
A second time Dīgha Tapassī the Nigaṇṭha said to Nigaṇṭha Nātaputta: |
“saccaṁyeva, bhante …pe… upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. |
“It is true indeed, venerable sir …pe… would become a disciple of Upāli the householder.” |
Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
A third time Dīgha Tapassī the Nigaṇṭha said to Nigaṇṭha Nātaputta: |
“saccaṁyeva kho, bhante … |
“It is true indeed, venerable sir … |
pe… upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. |
pe… would become a disciple of Upāli the householder.” |
“Handa cāhaṁ, tapassi, gacchāmi yāva cāhaṁ sāmaṁyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti. |
“Well then, ascetic, I shall go myself and find out whether Upāli the householder has become a disciple of the recluse Gotama or not.” |
Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena upālissa gahapatissa nivesanaṁ tenupasaṅkami. |
Then Nigaṇṭha Nātaputta, with a large assembly of Nigaṇṭhas, went to the residence of Upāli the householder. |
Addasā kho dovāriko nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ. |
The doorkeeper saw Nigaṇṭha Nātaputta coming from afar. |
Disvāna nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
Seeing Nigaṇṭha Nātaputta, he said this: |
“tiṭṭha, bhante, mā pāvisi. |
“Stop, venerable sir, do not enter. |
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. |
From today Upāli the householder has become a disciple of the recluse Gotama. |
Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. |
The door is closed to Nigaṇṭhas, male and female; the door is open to the Blessed One’s monks, nuns, male lay followers, and female lay followers. |
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti. |
If, venerable sir, you are in need of almsfood, stand right there; they will bring it to you there.” |
“Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; |
“Then, good doorkeeper, go to Upāli the householder; |
upasaṅkamitvā upāliṁ gahapatiṁ evaṁ vadehi: |
having approached, say this to Upāli the householder: |
‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito; |
‘Nigaṇṭha Nātaputta, venerable sir, with a large assembly of Nigaṇṭhas, is standing outside the gatehouse; |
so te dassanakāmo’”ti. |
he desires to see you.’” |
“Evaṁ, bhante”ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; |
“Yes, venerable sir,” the doorkeeper replied to Nigaṇṭha Nātaputta, and went to Upāli the householder. |
upasaṅkamitvā upāliṁ gahapatiṁ etadavoca: |
Having approached, he said this to Upāli the householder: |
“nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito; |
“Nigaṇṭha Nātaputta, venerable sir, with a large assembly of Nigaṇṭhas, is standing outside the gatehouse; |
so te dassanakāmo”ti. |
he desires to see you.” |
“Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti. |
“Then, good doorkeeper, prepare seats in the central hall.” |
“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; |
“Yes, venerable sir,” the doorkeeper replied to Upāli the householder. Having prepared seats in the central hall, he went to Upāli the householder. |
upasaṅkamitvā upāliṁ gahapatiṁ etadavoca: |
Having approached, he said this to Upāli the householder: |
“paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. |
“Seats have been prepared in the central hall, venerable sir. |
Yassadāni kālaṁ maññasī”ti. |
Do now what you deem fit.” |
Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; |
Then Upāli the householder went to the central hall. |
upasaṅkamitvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā dovārikaṁ āmantesi: |
Having approached, he himself sat down on the seat there that was highest, best, foremost, and finest, and addressed the doorkeeper: |
“tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; |
“Then, good doorkeeper, go to Nigaṇṭha Nātaputta; |
upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ evaṁ vadehi: |
having approached, say this to Nigaṇṭha Nātaputta: |
‘upāli, bhante, gahapati evamāha—pavisa kira, bhante, sace ākaṅkhasī’”ti. |
‘Upāli the householder, venerable sir, says: “Enter, venerable sir, if you wish.”’” |
“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; |
“Yes, venerable sir,” the doorkeeper replied to Upāli the householder, and went to Nigaṇṭha Nātaputta. |
upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
Having approached, he said this to Nigaṇṭha Nātaputta: |
“upāli, bhante, gahapati evamāha: |
“Upāli the householder, venerable sir, says: |
‘pavisa kira, bhante, sace ākaṅkhasī’”ti. |
‘Enter, venerable sir, if you wish.’” |
Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena majjhimā dvārasālā tenupasaṅkami. |
Then Nigaṇṭha Nātaputta, with a large assembly of Nigaṇṭhas, went to the central hall. |
Atha kho upāli gahapati—yaṁ sudaṁ pubbe yato passati nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ disvāna tato paccuggantvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca taṁ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so—dāni yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
Then Upāli the householder—who formerly, whenever he saw Nigaṇṭha Nātaputta coming from afar, would go out to meet him, and taking the seat that was highest, best, foremost, and finest, would wipe it with his outer robe, take hold of it, and make him sit down—now, having himself sat down on the seat that was highest, best, foremost, and finest, said this to Nigaṇṭha Nātaputta: |
“saṁvijjanti kho, bhante, āsanāni; |
“There are seats available, venerable sir. |
sace ākaṅkhasi, nisīdā”ti. |
If you wish, sit down.” |
Evaṁ vutte, nigaṇṭho nāṭaputto upāliṁ gahapatiṁ etadavoca: |
When this was said, Nigaṇṭha Nātaputta said this to Upāli the householder: |
“ummattosi tvaṁ, gahapati, dattosi tvaṁ, gahapati. |
“You are mad, householder! You are deranged, householder! |
‘Gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. |
Having gone saying, ‘I will go, venerable sir, and refute the recluse Gotama’s doctrine,’ you have come back enveloped in a great cloak of his refutation. |
Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; |
Just as, householder, a man seeking testicles might go and return with his testicles plucked out, or just as, householder, a man seeking eyes might go and return with his eyes plucked out; |
evameva kho tvaṁ, gahapati, ‘gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. |
even so, householder, having gone saying, ‘I will go, venerable sir, and refute the recluse Gotama’s doctrine,’ you have come back enveloped in a great cloak of his refutation. |
Āvaṭṭosi kho tvaṁ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti. |
You have been captivated, householder, by the recluse Gotama’s captivating magic!” |
“Bhaddikā, bhante, āvaṭṭanī māyā; |
“Excellent, venerable sir, is this captivating magic! |
kalyāṇī, bhante, āvaṭṭanī māyā; |
Noble, venerable sir, is this captivating magic! |
piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; |
May my dear kinsmen and relatives, venerable sir, be captivated by this captivating magic! |
piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya; |
It would be for the long-term welfare and happiness of my dear kinsmen and relatives. |
sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; |
If all khattiyas, venerable sir, were to be captivated by this captivating magic, |
sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya; |
it would be for the long-term welfare and happiness of all khattiyas. |
sabbe cepi, bhante, brāhmaṇā …pe… vessā …pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; |
If all brahmins, venerable sir, …pe… vessas …pe… suddas were to be captivated by this captivating magic, |
sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya; |
it would be for the long-term welfare and happiness of all suddas. |
sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; |
If this world with its devas, venerable sir, its Māras and its Brahmās, this generation with its recluses and brahmins, its devas and humans, were to be captivated by this captivating magic, |
sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyāti. |
it would be for the long-term welfare and happiness of this world with its devas, its Māras and its Brahmās, this generation with its recluses and brahmins, its devas and humans. |
Tena hi, bhante, upamaṁ te karissāmi. |
Well then, venerable sir, I will give you a simile. |
Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
For by a simile some wise people understand the meaning of what is said. |
Bhūtapubbaṁ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. |
Once upon a time, venerable sir, there was a certain brahmin, old, aged, advanced in years, whose young wife was pregnant and about to give birth. |
Atha kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca, ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. |
Then, venerable sir, that young woman said to that brahmin, ‘Go, brahmin, buy a young monkey from the market and bring it; it will be a plaything for my child.’ |
Evaṁ vutte, so brāhmaṇo taṁ māṇavikaṁ etadavoca: |
When this was said, that brahmin said to that young woman: |
‘āgamehi tāva, bhoti, yāva vijāyati. |
‘Wait, madam, until you give birth. |
Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. |
If, madam, you give birth to a boy, I will buy a male young monkey from the market for you, which will be a plaything for your boy. |
Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. |
But if, madam, you give birth to a girl, I will buy a female young monkey from the market for you, which will be a plaything for your girl.’ |
Dutiyampi kho, bhante, sā māṇavikā …pe… tatiyampi kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca: |
A second time, venerable sir, that young woman …pe… a third time, venerable sir, that young woman said to that brahmin: |
‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. |
‘Go, brahmin, buy a young monkey from the market and bring it; it will be a plaything for my child.’ |
Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṁ kiṇitvā ānetvā taṁ māṇavikaṁ etadavoca: |
Then, venerable sir, that brahmin, infatuated with and devoted to that young woman, bought a young monkey from the market, brought it, and said to that young woman: |
‘ayaṁ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti. |
‘Here, madam, is a young monkey bought from the market and brought for you; it will be a plaything for your child.’ |
Evaṁ vutte, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca: |
When this was said, venerable sir, that young woman said to that brahmin: |
‘gaccha tvaṁ, brāhmaṇa, imaṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; |
‘Go, brahmin, take this young monkey to Rattapāṇi the dyer’s son; |
upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ evaṁ vadehi—icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti. |
having approached, say this to Rattapāṇi the dyer’s son—I want, good Rattapāṇi, this young monkey to be dyed with a yellow dye, beaten and re-beaten, and thoroughly smoothed on both sides.’ |
Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; |
Then, venerable sir, that brahmin, infatuated with and devoted to that young woman, took that young monkey to Rattapāṇi the dyer’s son. |
upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca: |
Having approached, he said this to Rattapāṇi the dyer’s son: |
‘icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti. |
‘I want, good Rattapāṇi, this young monkey to be dyed with a yellow dye, beaten and re-beaten, and thoroughly smoothed on both sides.’ |
Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca: |
When this was said, venerable sir, Rattapāṇi the dyer’s son said to that brahmin: |
‘ayaṁ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti. |
‘This young monkey of yours, venerable sir, is fit for dyeing, but not fit for beating, not fit for smoothing.’ |
Evameva kho, bhante, bālānaṁ nigaṇṭhānaṁ vādo raṅgakkhamo hi kho bālānaṁ no paṇḍitānaṁ, no anuyogakkhamo, no vimajjanakkhamo. |
Even so, venerable sir, the doctrine of foolish Nigaṇṭhas is fit for dyeing for the foolish, but not for the wise; not fit for examination, not fit for thorough scrutiny. |
Atha kho, bhante, so brāhmaṇo aparena samayena navaṁ dussayugaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; |
Then, venerable sir, that brahmin on a later occasion, taking a new pair of cloths, went to Rattapāṇi the dyer’s son. |
upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca: |
Having approached, he said this to Rattapāṇi the dyer’s son: |
‘icchāmahaṁ, samma rattapāṇi, imaṁ navaṁ dussayugaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti. |
‘I want, good Rattapāṇi, this new pair of cloths to be dyed with a yellow dye, beaten and re-beaten, and thoroughly smoothed on both sides.’ |
Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca: |
When this was said, venerable sir, Rattapāṇi the dyer’s son said to that brahmin: |
‘idaṁ kho te, bhante, navaṁ dussayugaṁ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti. |
‘This new pair of cloths of yours, venerable sir, is fit for dyeing, fit for beating, and fit for smoothing.’ |
Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṁ no bālānaṁ, anuyogakkhamo ca vimajjanakkhamo cā”ti. |
Even so, venerable sir, the doctrine of the Blessed One, the Arahant, the Perfectly Enlightened One, is fit for dyeing for the wise, not for the foolish; fit for examination, and fit for thorough scrutiny.” |
“Sarājikā kho, gahapati, parisā evaṁ jānāti: |
“The assembly with the king, householder, knows this: |
‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti. |
‘Upāli the householder is a disciple of Nigaṇṭha Nātaputta.’ |
Kassa taṁ, gahapati, sāvakaṁ dhāremā”ti? |
Whose disciple shall we consider you to be, householder?” |
Evaṁ vutte, upāli gahapati uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
When this was said, Upāli the householder rose from his seat, arranged his upper robe over one shoulder, extended his clasped hands towards the Blessed One, and said to Nigaṇṭha Nātaputta: |
“tena hi, bhante, suṇohi yassāhaṁ sāvako”ti: |
“Then listen, venerable sir, whose disciple I am:” |
“Dhīrassa vigatamohassa, |
“Of the steadfast one, with delusion gone, |
Pabhinnakhīlassa vijitavijayassa; |
With barriers broken, victorious in victory; |
Anīghassa susamacittassa, |
Of him without trouble, with well-composed mind, |
Vuddhasīlassa sādhupaññassa; |
Of mature virtue, of excellent wisdom; |
Vesamantarassa vimalassa, |
Of the Bestower of Safety, the Stainless One, |
Bhagavato tassa sāvakohamasmi. |
Of that Blessed One, I am a disciple. |
Akathaṅkathissa tusitassa, |
Of him free from questioning, of contented mind, |
Vantalokāmisassa muditassa; |
Who has vomited forth worldly allurements, joyful; |
Katasamaṇassa manujassa, |
Of him who has done what a recluse should do, a true human, |
Antimasārīrassa narassa; |
Whose final body this is, a true man; |
Anopamassa virajassa, |
Of the Incomparable One, the Dustless One, |
Bhagavato tassa sāvakohamasmi. |
Of that Blessed One, I am a disciple. |
Asaṁsayassa kusalassa, |
Of him free from doubt, the skillful one, |
Venayikassa sārathivarassa; |
The Tamer, the Charioteer Supreme; |
Anuttarassa ruciradhammassa, |
Of the Unsurpassed One, of lovely Dhamma, |
Nikkaṅkhassa pabhāsakassa; |
Free from uncertainty, the Illuminator; |
Mānacchidassa vīrassa, |
Who has cut off conceit, the Hero, |
Bhagavato tassa sāvakohamasmi. |
Of that Blessed One, I am a disciple. |
Nisabhassa appameyyassa, |
Of the Bull-like one, the Immeasurable, |
Gambhīrassa monapattassa; |
The Profound, who has attained to sagehood; |
Khemaṅkarassa vedassa, |
The Giver of Security, the Knower, |
Dhammaṭṭhassa saṁvutattassa; |
Firm in Dhamma, with self controlled; |
Saṅgātigassa muttassa, |
Gone beyond attachment, the Liberated, |
Bhagavato tassa sāvakohamasmi. |
Of that Blessed One, I am a disciple. |
Nāgassa pantasenassa, |
Of the Nāga, dwelling in seclusion, |
Khīṇasaṁyojanassa muttassa; |
With fetters destroyed, the Liberated; |
Paṭimantakassa dhonassa, |
The Skillful in reply, the Pure, |
Pannadhajassa vītarāgassa; |
With banner laid down, free from lust; |
Dantassa nippapañcassa, |
The Tamed, free from proliferation, |
Bhagavato tassa sāvakohamasmi. |
Of that Blessed One, I am a disciple. |
Isisattamassa akuhassa, |
Of the Seventh Seer, the Guileless, |
Tevijjassa brahmapattassa; |
Possessing the three true knowledges, attained to Brahma-state; |
Nhātakassa padakassa, |
The Bathed, the Path-knower, |
Passaddhassa viditavedassa; |
The Tranquil, who has understood the Vedas; |
Purindadassa sakkassa, |
The Giver of the foremost, the Sakka, |
Bhagavato tassa sāvakohamasmi. |
Of that Blessed One, I am a disciple. |
Ariyassa bhāvitattassa, |
Of the Noble One, with developed self, |
Pattipattassa veyyākaraṇassa; |
Who has attained the attainment, the Expounder; |
Satimato vipassissa, |
The Mindful One, the Seer of insight, |
Anabhinatassa no apanatassa; |
Neither attracted nor repelled; |
Anejassa vasippattassa, |
The Unshakable, master of power, |
Bhagavato tassa sāvakohamasmi. |
Of that Blessed One, I am a disciple. |
Samuggatassa jhāyissa, |
Of him who has arisen, the Meditator, |
Ananugatantarassa suddhassa; |
With no inner corruption, the Pure; |
Asitassa hitassa, |
The Unattached, the Benefactor, |
Pavivittassa aggappattassa; |
The Secluded, who has reached the summit; |
Tiṇṇassa tārayantassa, |
Crossed over, helping others cross, |
Bhagavato tassa sāvakohamasmi. |
Of that Blessed One, I am a disciple. |
Santassa bhūripaññassa, |
Of the Peaceful One, of vast wisdom, |
Mahāpaññassa vītalobhassa; |
Of great wisdom, free from greed; |
Tathāgatassa sugatassa, |
The Tathāgata, the Sugata, |
Appaṭipuggalassa asamassa; |
The Unparalleled, the Unequalled; |
Visāradassa nipuṇassa, |
The Fearless, the Subtle One, |
Bhagavato tassa sāvakohamasmi. |
Of that Blessed One, I am a disciple. |
Taṇhacchidassa buddhassa, |
The Craving-cutter, the Buddha, |
Vītadhūmassa anupalittassa; |
Free from smoke, undefiled; |
Āhuneyyassa yakkhassa, |
Worthy of offerings, the Spirit, |
Uttamapuggalassa atulassa; |
The Supreme Person, the Incomparable; |
Mahato yasaggapattassa, |
The Great One, who has reached the pinnacle of fame, |
Bhagavato tassa sāvakohamasmī”ti. |
Of that Blessed One, I am a disciple.” |
“Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti? |
“But when, householder, were these praises of the recluse Gotama composed by you?” |
“Seyyathāpi, bhante, nānāpupphānaṁ mahāpuppharāsi, tamenaṁ dakkho mālākāro vā mālākārantevāsī vā vicittaṁ mālaṁ gantheyya; |
“It is as if, venerable sir, there were a great heap of various flowers, and from it a skilled garland-maker or his apprentice were to weave a variegated garland; |
evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo. |
even so, venerable sir, that Blessed One is of many virtues, of hundreds of virtues. |
Ko hi, bhante, vaṇṇārahassa vaṇṇaṁ na karissatī”ti? |
Who, venerable sir, would not compose praises for one worthy of praise?” |
Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṁ asahamānassa tattheva uṇhaṁ lohitaṁ mukhato uggacchīti. |
Then, as Nigaṇṭha Nātaputta was unable to bear the honor shown to the Blessed One, hot blood gushed from his mouth right there. |
Upālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Discourse to Upāli, the Sixth, is finished. |
mn57 |
MN 57 |
Majjhima Nikāya 57 |
Middle Length Discourses 57 |
Kukkuravatikasutta |
The Dog-Duty Ascetic |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Koliyans at a market town of the Koliyans named Haliddavasana. |
Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṁsu; |
Then Puṇṇa Koliyaputta, a cattle-duty ascetic, and Seniya, a naked dog-duty ascetic, went to the Blessed One. |
upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, Puṇṇa Koliyaputta, the cattle-duty ascetic, paid homage to the Blessed One and sat down to one side. |
Acelo pana seniyo kukkuravatiko bhagavatā saddhiṁ sammodi. |
But the naked ascetic Seniya, the dog-duty ascetic, exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā kukkurova palikujjitvā ekamantaṁ nisīdi. |
When they had concluded their greetings and courteous talk, he curled up like a dog and sat down to one side. |
Ekamantaṁ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: |
Seated to one side, Puṇṇa Koliyaputta, the cattle-duty ascetic, said to the Blessed One: |
“ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. |
“Venerable sir, this naked ascetic Seniya, the dog-duty ascetic, is a performer of extreme austerities; he eats food thrown on the ground. |
Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. |
That dog-duty practice of his has been fully and completely undertaken by him for a long time. |
Tassa kā gati, ko abhisamparāyo”ti? |
What is his destination? What is his future course?” |
“Alaṁ, puṇṇa, tiṭṭhatetaṁ; |
“Enough, Puṇṇa, let that be. |
mā maṁ etaṁ pucchī”ti. |
Do not ask me that.” |
Dutiyampi kho puṇṇo koliyaputto govatiko …pe… tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: |
A second time Puṇṇa Koliyaputta, the cattle-duty ascetic, …pe… a third time Puṇṇa Koliyaputta, the cattle-duty ascetic, said to the Blessed One: |
“ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. |
“Venerable sir, this naked ascetic Seniya, the dog-duty ascetic, is a performer of extreme austerities; he eats food thrown on the ground. |
Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. |
That dog-duty practice of his has been fully and completely undertaken by him for a long time. |
Tassa kā gati, ko abhisamparāyo”ti? |
What is his destination? What is his future course?” |
“Addhā kho te ahaṁ, puṇṇa, na labhāmi. |
“Indeed, Puṇṇa, I did not grant your request |
Alaṁ, puṇṇa, tiṭṭhatetaṁ; |
‘Enough, Puṇṇa, let that be; |
mā maṁ etaṁ pucchīti; |
do not ask me that’; |
api ca tyāhaṁ byākarissāmi. |
nevertheless, I will answer you. |
Idha, puṇṇa, ekacco kukkuravataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. |
Here, Puṇṇa, someone develops the dog-duty practice fully and uninterruptedly, develops dog-like virtue fully and uninterruptedly, develops a dog-like mind fully and uninterruptedly, develops dog-like behavior fully and uninterruptedly. |
So kukkuravataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā kukkurānaṁ sahabyataṁ upapajjati. |
Having developed the dog-duty practice fully and uninterruptedly, having developed dog-like virtue fully and uninterruptedly, having developed a dog-like mind fully and uninterruptedly, having developed dog-like behavior fully and uninterruptedly, with the breakup of the body, after death, he is reborn in companionship with dogs. |
Sace kho panassa evaṁdiṭṭhi hoti: |
But if his view is like this: |
‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. |
‘By this virtue or vow or austerity or spiritual life I will become a god or some lesser god,’ that is wrong view for him. |
Micchādiṭṭhissa kho ahaṁ, puṇṇa, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. |
For one with wrong view, Puṇṇa, I declare one of two destinations: hell or the animal realm. |
Iti kho, puṇṇa, sampajjamānaṁ kukkuravataṁ kukkurānaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti. |
Thus, Puṇṇa, if the dog-duty practice succeeds, it leads to companionship with dogs; if it fails, it leads to hell.” |
Evaṁ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi. |
When this was said, Seniya the naked dog-duty ascetic wept and shed tears. |
Atha kho bhagavā puṇṇaṁ koliyaputtaṁ govatikaṁ etadavoca: |
Then the Blessed One said to Puṇṇa Koliyaputta, the cattle-duty ascetic: |
“etaṁ kho te ahaṁ, puṇṇa, nālatthaṁ. |
“This, Puṇṇa, is why I did not grant your request: |
Alaṁ, puṇṇa, tiṭṭhatetaṁ; |
‘Enough, Puṇṇa, let that be; |
mā maṁ etaṁ pucchī”ti. |
do not ask me that.’” |
“Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; |
“Venerable sir, I am not weeping because the Blessed One has spoken thus of me; |
api ca me idaṁ, bhante, kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. |
but this dog-duty practice of mine, venerable sir, has been fully and completely undertaken by me for a long time. |
Ayaṁ, bhante, puṇṇo koliyaputto govatiko. |
This, venerable sir, is Puṇṇa Koliyaputta, the cattle-duty ascetic. |
Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. |
That cattle-duty practice of his has been fully and completely undertaken by him for a long time. |
Tassa kā gati, ko abhisamparāyo”ti? |
What is his destination? What is his future course?” |
“Alaṁ, seniya, tiṭṭhatetaṁ; |
“Enough, Seniya, let that be. |
mā maṁ etaṁ pucchī”ti. |
Do not ask me that.” |
Dutiyampi kho acelo seniyo …pe… tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṁ etadavoca: |
A second time the naked ascetic Seniya …pe… a third time the naked ascetic Seniya, the dog-duty ascetic, said to the Blessed One: |
“ayaṁ, bhante, puṇṇo koliyaputto govatiko. |
“This, venerable sir, is Puṇṇa Koliyaputta, the cattle-duty ascetic. |
Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. |
That cattle-duty practice of his has been fully and completely undertaken by him for a long time. |
Tassa kā gati, ko abhisamparāyo”ti? |
What is his destination? What is his future course?” |
“Addhā kho te ahaṁ, seniya, na labhāmi. |
“Indeed, Seniya, I did not grant your request: |
Alaṁ, seniya, tiṭṭhatetaṁ; |
‘Enough, Seniya, let that be; |
mā maṁ etaṁ pucchīti; |
do not ask me that’; |
api ca tyāhaṁ byākarissāmi. |
nevertheless, I will answer you. |
Idha, seniya, ekacco govataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. |
Here, Seniya, someone develops the cattle-duty practice fully and uninterruptedly, develops cattle-like virtue fully and uninterruptedly, develops a cattle-like mind fully and uninterruptedly, develops cattle-like behavior fully and uninterruptedly. |
So govataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā gunnaṁ sahabyataṁ upapajjati. |
Having developed the cattle-duty practice fully and uninterruptedly, having developed cattle-like virtue fully and uninterruptedly, having developed a cattle-like mind fully and uninterruptedly, having developed cattle-like behavior fully and uninterruptedly, with the breakup of the body, after death, he is reborn in companionship with cattle. |
Sace kho panassa evaṁdiṭṭhi hoti: |
But if his view is like this: |
‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. |
‘By this virtue or vow or austerity or spiritual life I will become a god or some lesser god,’ that is wrong view for him. |
Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. |
For one with wrong view, Seniya, I declare one of two destinations: hell or the animal realm. |
Iti kho, seniya, sampajjamānaṁ govataṁ gunnaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti. |
Thus, Seniya, if the cattle-duty practice succeeds, it leads to companionship with cattle; if it fails, it leads to hell.” |
Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi. |
When this was said, Puṇṇa Koliyaputta, the cattle-duty ascetic, wept and shed tears. |
Atha kho bhagavā acelaṁ seniyaṁ kukkuravatikaṁ etadavoca: |
Then the Blessed One said to the naked ascetic Seniya, the dog-duty ascetic: |
“etaṁ kho te ahaṁ, seniya, nālatthaṁ. |
“This, Seniya, is why I did not grant your request: |
Alaṁ, seniya, tiṭṭhatetaṁ; |
‘Enough, Seniya, let that be; |
mā maṁ etaṁ pucchī”ti. |
do not ask me that.’” |
“Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; |
“Venerable sir, I am not weeping because the Blessed One has spoken thus of me; |
api ca me idaṁ, bhante, govataṁ dīgharattaṁ samattaṁ samādinnaṁ. |
but this cattle-duty practice of mine, venerable sir, has been fully and completely undertaken by me for a long time. |
Evaṁ pasanno ahaṁ, bhante, bhagavati; |
I am so confident in the Blessed One, venerable sir; |
pahoti bhagavā tathā dhammaṁ desetuṁ yathā ahaṁ cevimaṁ govataṁ pajaheyyaṁ, ayañceva acelo seniyo kukkuravatiko taṁ kukkuravataṁ pajaheyyā”ti. |
the Blessed One is capable of teaching the Dhamma in such a way that I would abandon this cattle-duty practice, and this naked ascetic Seniya, the dog-duty ascetic, would abandon that dog-duty practice.” |
“Tena hi, puṇṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
“Then listen, Puṇṇa, and attend carefully. I will speak.” |
“Evaṁ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. |
“Yes, venerable sir,” Puṇṇa Koliyaputta, the cattle-duty ascetic, replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. |
“Puṇṇa, these four kinds of kamma have been declared by me after realizing them for myself with direct knowledge. |
Katamāni cattāri? |
What four? |
Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ; |
There is, Puṇṇa, dark kamma with dark result. |
atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ; |
There is, Puṇṇa, bright kamma with bright result. |
atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ; |
There is, Puṇṇa, dark-bright kamma with dark-bright result. |
atthi, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati. |
There is, Puṇṇa, kamma that is not dark and not bright, with a result that is not dark and not bright, which leads to the destruction of kamma. |
Katamañca, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ? |
And what, Puṇṇa, is dark kamma with dark result? |
Idha, puṇṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. |
Here, Puṇṇa, someone forms an afflicting bodily formation, forms an afflicting verbal formation, forms an afflicting mental formation. |
So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ lokaṁ upapajjati. |
Having formed an afflicting bodily formation, having formed an afflicting verbal formation, having formed an afflicting mental formation, he is reborn in an afflicting world. |
Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. |
When he has been reborn in an afflicting world, afflicting contacts touch him. |
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedeti ekantadukkhaṁ, seyyathāpi sattā nerayikā. |
Being touched by afflicting contacts, he experiences an afflicting feeling, exclusively painful, like that of beings in hell. |
Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; |
Thus, Puṇṇa, from what exists, an existent is reborn; |
yaṁ karoti tena upapajjati, upapannamenaṁ phassā phusanti. |
what one does, by that one is reborn; when one is reborn, contacts touch one. |
Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. |
Thus I say, Puṇṇa, ‘Beings are heirs to their kamma.’ |
Idaṁ vuccati, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ. |
This, Puṇṇa, is called dark kamma with dark result. |
Katamañca, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ? |
And what, Puṇṇa, is bright kamma with bright result? |
Idha, puṇṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. |
Here, Puṇṇa, someone forms a non-afflicting bodily formation, forms a non-afflicting verbal formation, forms a non-afflicting mental formation. |
So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. |
Having formed a non-afflicting bodily formation, having formed a non-afflicting verbal formation, having formed a non-afflicting mental formation, he is reborn in a non-afflicting world. |
Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. |
When he has been reborn in a non-afflicting world, non-afflicting contacts touch him. |
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedeti ekantasukhaṁ, seyyathāpi devā subhakiṇhā. |
Being touched by non-afflicting contacts, he experiences a non-afflicting feeling, exclusively pleasant, like that of the Subhakiṇha gods. |
Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; |
Thus, Puṇṇa, from what exists, an existent is reborn; |
yaṁ karoti tena upapajjati, upapannamenaṁ phassā phusanti. |
what one does, by that one is reborn; when one is reborn, contacts touch one. |
Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. |
Thus I say, Puṇṇa, ‘Beings are heirs to their kamma.’ |
Idaṁ vuccati, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ. |
This, Puṇṇa, is called bright kamma with bright result. |
Katamañca, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? |
And what, Puṇṇa, is dark-bright kamma with dark-bright result? |
Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. |
Here, Puṇṇa, someone forms both an afflicting and a non-afflicting bodily formation, forms both an afflicting and a non-afflicting verbal formation, forms both an afflicting and a non-afflicting mental formation. |
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. |
Having formed both an afflicting and a non-afflicting bodily formation, having formed both an afflicting and a non-afflicting verbal formation, having formed both an afflicting and a non-afflicting mental formation, he is reborn in both an afflicting and a non-afflicting world. |
Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. |
When he has been reborn in both an afflicting and a non-afflicting world, both afflicting and non-afflicting contacts touch him. |
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedeti vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. |
Being touched by both afflicting and non-afflicting contacts, he experiences both an afflicting and a non-afflicting feeling, mixed pleasure and pain, like human beings, some gods, and some beings in a state of downfall. |
Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; |
Thus, Puṇṇa, from what exists, an existent is reborn; |
yaṁ karoti tena upapajjati. |
what one does, by that one is reborn. |
Upapannamenaṁ phassā phusanti. |
When one is reborn, contacts touch one. |
Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. |
Thus I say, Puṇṇa, ‘Beings are heirs to their kamma.’ |
Idaṁ vuccati, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. |
This, Puṇṇa, is called dark-bright kamma with dark-bright result. |
Katamañca, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati? |
And what, Puṇṇa, is kamma that is not dark and not bright, with a result that is not dark and not bright, which leads to the destruction of kamma? |
Tatra, puṇṇa, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā—idaṁ vuccati, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattatīti. |
Therein, Puṇṇa, the volition for abandoning this dark kamma with dark result, the volition for abandoning this bright kamma with bright result, the volition for abandoning this dark-bright kamma with dark-bright result—this, Puṇṇa, is called kamma that is not dark and not bright, with a result that is not dark and not bright, which leads to the destruction of kamma. |
Imāni kho, puṇṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. |
These, Puṇṇa, are the four kinds of kamma that have been declared by me after realizing them for myself with direct knowledge.” |
Evaṁ vutte, puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: |
When this was said, Puṇṇa Koliyaputta, the cattle-duty ascetic, said to the Blessed One: |
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
“Excellent, venerable sir! Excellent, venerable sir! |
Seyyathāpi, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
It is as if, venerable sir …pe… May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Acelo pana seniyo kukkuravatiko bhagavantaṁ etadavoca: |
But Seniya the naked dog-duty ascetic said to the Blessed One: |
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
“Excellent, venerable sir! Excellent, venerable sir! |
Seyyathāpi, bhante …pe… pakāsito. |
It is as if, venerable sir …pe… has been made clear. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go, venerable sir, to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. |
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. |
May I, venerable sir, receive the going forth in the Blessed One’s presence, may I receive the higher ordination.” |
“Yo kho, seniya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ so cattāro māse parivasati. |
“Seniya, whoever was formerly of another sect and desires the going forth in this Dhamma and Discipline, desires the higher ordination, he undergoes probation for four months. |
Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. |
At the end of four months, the monks, being satisfied, give him the going forth and the higher ordination into the state of a monk. |
Api ca mettha puggalavemattatā viditā”ti. |
However, the individual difference here is known to me.” |
“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ te cattāro māse parivasanti catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṁ cattāri vassāni parivasissāmi catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. |
“Venerable sir, if those formerly of another sect who desire the going forth in this Dhamma and Discipline, who desire the higher ordination, undergo probation for four months, and at the end of four months the monks, being satisfied, give them the going forth and the higher ordination into the state of a monk, then I will undergo probation for four years, and at the end of four years, may the monks, being satisfied, give me the going forth and the higher ordination into the state of a monk.” |
Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṁ, alattha upasampadaṁ. |
Seniya the naked dog-duty ascetic received the going forth in the Blessed One’s presence, he received the higher ordination. |
Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, Tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Not long after his higher ordination, the venerable Seniya, dwelling alone, secluded, diligent, ardent, and resolute, soon realized for himself with direct knowledge, in this very life, that unsurpassed holy life’s culmination for the sake of which clansmen rightly go forth from home into homelessness, and having entered upon it, he dwelt in it. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” |
Aññataro kho panāyasmā seniyo arahataṁ ahosīti. |
The venerable Seniya became one of the Arahants. |
Kukkuravatikasuttaṁ niṭṭhitaṁ sattamaṁ. |
The Discourse on the Dog-Duty Ascetic, the Seventh, is finished. |
mn58 |
MN 58 |
Majjhima Nikāya 58 |
Middle Length Discourses 58 |
Abhayarājakumārasutta |
To Prince Abhaya |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. |
Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; |
Then Prince Abhaya went to Nigaṇṭha Nātaputta; |
upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to Nigaṇṭha Nātaputta, he sat down to one side. |
Ekamantaṁ nisinnaṁ kho abhayaṁ rājakumāraṁ nigaṇṭho nāṭaputto etadavoca: |
To Prince Abhaya seated to one side, Nigaṇṭha Nātaputta said this: |
“ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. |
“Come, Prince, refute the recluse Gotama’s doctrine. |
Evaṁ te kalyāṇo kittisaddo abbhuggacchissati: |
Thus a good report of your fame will go forth: |
‘abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’”ti. |
‘Prince Abhaya has refuted the doctrine of the recluse Gotama, who is of such great psychic power, of such great might.’” |
“Yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī”ti? |
“But how, venerable sir, shall I refute the doctrine of the recluse Gotama, who is of such great psychic power, of such great might?” |
“Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; |
“Come, Prince, go to the recluse Gotama; |
upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: |
having approached, say this to the recluse Gotama: |
‘bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti? |
‘Venerable sir, would the Tathāgata utter speech that is unwelcome and displeasing to others?’ |
Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: |
If, when asked thus, the recluse Gotama answers you: |
‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: |
‘The Tathāgata would, Prince, utter speech that is unwelcome and displeasing to others,’ then you should say this to him: |
‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? |
‘Then in what way, venerable sir, are you different from an ordinary person? |
Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti. |
For an ordinary person too would utter speech that is unwelcome and displeasing to others.’ |
Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: |
But if, when asked thus, the recluse Gotama answers you: |
‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: |
‘No, Prince, the Tathāgata would not utter speech that is unwelcome and displeasing to others,’ then you should say this to him: |
‘atha kiñcarahi te, bhante, devadatto byākato: |
‘Then why, venerable sir, was Devadatta declared by you: |
“āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? |
“Devadatta is doomed to the plane of misery, Devadatta is doomed to hell, Devadatta will remain for the aeon, Devadatta is incorrigible”? |
Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. |
And by that speech of yours Devadatta was angry and displeased.’ |
Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. |
This two-horned question, Prince, when put to the recluse Gotama, he will be able neither to swallow it down nor to spit it out. |
Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; |
Just as if an iron spike were stuck in a man’s throat, he would be able neither to swallow it down nor to spit it out; |
evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti. |
even so, Prince, this two-horned question, when put to the recluse Gotama, he will be able neither to swallow it down nor to spit it out.” |
“Evaṁ, bhante”ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; |
“Yes, venerable sir,” Prince Abhaya replied to Nigaṇṭha Nātaputta. Then, rising from his seat, he paid homage to Nigaṇṭha Nātaputta, and keeping him on his right, he went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinnassa kho abhayassa rājakumārassa sūriyaṁ ulloketvā etadahosi: |
As Prince Abhaya sat to one side, looking up at the sun, it occurred to him: |
“akālo kho ajja bhagavato vādaṁ āropetuṁ. |
“Today is not the time to refute the Blessed One’s doctrine. |
Sve dānāhaṁ sake nivesane bhagavato vādaṁ āropessāmī”ti bhagavantaṁ etadavoca: |
Tomorrow, in my own residence, I will refute the Blessed One’s doctrine.” He then said to the Blessed One: |
“adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. |
“May the Blessed One, venerable sir, consent to a meal tomorrow with three others as my guest.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho abhayo rājakumāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then Prince Abhaya, having understood the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, and keeping him on his right, departed. |
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṁ tenupasaṅkami; |
Then the Blessed One, after that night had passed, having dressed in the morning, taking his bowl and outer robe, went to Prince Abhaya’s residence. |
upasaṅkamitvā paññatte āsane nisīdi. |
Having approached, he sat down on the seat prepared. |
Atha kho abhayo rājakumāro bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then Prince Abhaya, with his own hands, satisfied and served the Blessed One with fine hard and soft food. |
Atha kho abhayo rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then Prince Abhaya, when the Blessed One had finished his meal and removed his hand from the bowl, took a certain low seat and sat down to one side. |
Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca: |
Seated to one side, Prince Abhaya said to the Blessed One: |
“bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? |
“Venerable sir, would the Tathāgata utter speech that is unwelcome and displeasing to others?” |
“Na khvettha, rājakumāra, ekaṁsenā”ti. |
“There is no one-sided answer to that, Prince.” |
“Ettha, bhante, anassuṁ nigaṇṭhā”ti. |
“Here, venerable sir, the Nigaṇṭhas are lost.” |
“Kiṁ pana tvaṁ, rājakumāra, evaṁ vadesi: |
“But why do you say this, Prince: |
‘ettha, bhante, anassuṁ nigaṇṭhā’”ti? |
‘Here, venerable sir, the Nigaṇṭhas are lost’?” |
“Idhāhaṁ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; |
“Here, venerable sir, I went to Nigaṇṭha Nātaputta; |
upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdiṁ. |
having approached and paid homage to Nigaṇṭha Nātaputta, I sat down to one side. |
Ekamantaṁ nisinnaṁ kho maṁ, bhante, nigaṇṭho nāṭaputto etadavoca: |
To me seated to one side, venerable sir, Nigaṇṭha Nātaputta said this: |
‘ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. |
‘Come, Prince, refute the recluse Gotama’s doctrine. |
Evaṁ te kalyāṇo kittisaddo abbhuggacchissati—abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’ti. |
Thus a good report of your fame will go forth—Prince Abhaya has refuted the doctrine of the recluse Gotama, who is of such great psychic power, of such great might.’ |
Evaṁ vutte, ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ: |
When this was said, venerable sir, I said this to Nigaṇṭha Nātaputta: |
‘yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī’ti? |
‘But how, venerable sir, shall I refute the doctrine of the recluse Gotama, who is of such great psychic power, of such great might?’ |
‘Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; |
‘Come, Prince, go to the recluse Gotama; |
upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: |
having approached, say this to the recluse Gotama: |
“bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? |
“Venerable sir, would the Tathāgata utter speech that is unwelcome and displeasing to others?” |
Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: |
If, when asked thus, the recluse Gotama answers you: |
“bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: |
“The Tathāgata would, Prince, utter speech that is unwelcome and displeasing to others,” then you should say this to him: |
“atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? |
“Then in what way, venerable sir, are you different from an ordinary person? |
Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti. |
For an ordinary person too would utter speech that is unwelcome and displeasing to others.” |
Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: |
But if, when asked thus, the recluse Gotama answers you: |
“na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi—atha kiñcarahi te, bhante, devadatto byākato: |
“No, Prince, the Tathāgata would not utter speech that is unwelcome and displeasing to others,” then you should say this to him—Then why, venerable sir, was Devadatta declared by you: |
“āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? |
“Devadatta is doomed to the plane of misery, Devadatta is doomed to hell, Devadatta will remain for the aeon, Devadatta is incorrigible”? |
Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. |
And by that speech of yours Devadatta was angry and displeased.’ |
Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. |
This two-horned question, Prince, when put to the recluse Gotama, he will be able neither to swallow it down nor to spit it out. |
Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; |
Just as if an iron spike were stuck in a man’s throat, he would be able neither to swallow it down nor to spit it out; |
evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti. |
even so, Prince, this two-horned question, when put to the recluse Gotama, he will be able neither to swallow it down nor to spit it out.” |
Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. |
Now on that occasion a young, tender, infant boy was sitting on Prince Abhaya’s lap, lying on his back. |
Atha kho bhagavā abhayaṁ rājakumāraṁ etadavoca: |
Then the Blessed One said this to Prince Abhaya: |
“Taṁ kiṁ maññasi, rājakumāra, sacāyaṁ kumāro tuyhaṁ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ vā mukhe āhareyya, kinti naṁ kareyyāsī”ti? |
“What do you think, Prince? If this boy, through your negligence or the nurse’s negligence, were to put a stick or a pebble into his mouth, what would you do to him?” |
“Āhareyyassāhaṁ, bhante. |
“I would take it out, venerable sir. |
Sace, bhante, na sakkuṇeyyaṁ ādikeneva āhattuṁ, vāmena hatthena sīsaṁ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṁ karitvā salohitampi āhareyyaṁ. |
If, venerable sir, I could not take it out at first, holding his head with my left hand and making a hook with my finger of my right hand, I would take it out even if it meant drawing blood. |
Taṁ kissa hetu? |
For what reason? |
Atthi me, bhante, kumāre anukampā”ti. |
I have compassion for the boy, venerable sir.” |
“Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati. |
“Even so, Prince, speech that the Tathāgata knows to be untrue, incorrect, unbeneficial, and which is unwelcome and displeasing to others, the Tathāgata does not utter. |
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati. |
Speech that the Tathāgata knows to be true, correct, but unbeneficial, and which is unwelcome and displeasing to others, that speech the Tathāgata also does not utter. |
Yañca kho tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. |
And speech that the Tathāgata knows to be true, correct, beneficial, but which is unwelcome and displeasing to others, there the Tathāgata is a knower of the right time for uttering that speech. |
Yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā, na taṁ tathāgato vācaṁ bhāsati. |
Speech that the Tathāgata knows to be untrue, incorrect, unbeneficial, but which is welcome and pleasing to others, the Tathāgata does not utter. |
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā tampi tathāgato vācaṁ na bhāsati. |
Speech that the Tathāgata knows to be true, correct, but unbeneficial, and which is welcome and pleasing to others, that speech the Tathāgata also does not utter. |
Yañca tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. |
And speech that the Tathāgata knows to be true, correct, beneficial, and which is welcome and pleasing to others, there the Tathāgata is a knower of the right time for uttering that speech. |
Taṁ kissa hetu? |
For what reason? |
Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti. |
Prince, the Tathāgata has compassion for beings.” |
“Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, pubbeva nu kho, etaṁ, bhante, bhagavato cetaso parivitakkitaṁ hoti ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti? |
“Venerable sir, when Khattiya sages, brahmin sages, householder sages, or recluse sages, having formulated a question, approach the Tathāgata and ask, is it premeditated in the Blessed One’s mind beforehand: ‘Those who approach me and ask thus, I, being asked thus, will answer thus,’ or does it occur to the Tathāgata on the spot?” |
“Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. |
“In that case, Prince, I will ask you a question in return. As it pleases you, so you may answer it. |
Taṁ kiṁ maññasi, rājakumāra, kusalo tvaṁ rathassa aṅgapaccaṅgānan”ti? |
What do you think, Prince? Are you skilled in the parts of a chariot?” |
“Evaṁ, bhante, kusalo ahaṁ rathassa aṅgapaccaṅgānan”ti. |
“Yes, venerable sir, I am skilled in the parts of a chariot.” |
“Taṁ kiṁ maññasi, rājakumāra, ye taṁ upasaṅkamitvā evaṁ puccheyyuṁ: |
“What do you think, Prince? If people were to approach you and ask: |
‘kiṁ nāmidaṁ rathassa aṅgapaccaṅgan’ti? |
‘What is the name of this part of the chariot?’ |
Pubbeva nu kho te etaṁ cetaso parivitakkitaṁ assa ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ paṭibhāseyyā”ti? |
Would it be premeditated in your mind beforehand: ‘Those who approach me and ask thus, I, being asked thus, will answer thus,’ or would it occur to you on the spot?” |
“Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṁ. |
“Venerable sir, I am known as a charioteer, skilled in the parts of a chariot. |
Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. |
All the parts of a chariot are well known to me. |
Ṭhānasovetaṁ maṁ paṭibhāseyyā”ti. |
It would occur to me on the spot.” |
“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, ṭhānasovetaṁ tathāgataṁ paṭibhāti. |
“Even so, Prince, when Khattiya sages, brahmin sages, householder sages, or recluse sages, having formulated a question, approach the Tathāgata and ask, it occurs to the Tathāgata on the spot. |
Taṁ kissa hetu? |
For what reason? |
Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti. |
Because, Prince, that Dhamma element is well penetrated by the Tathāgata, and due to the full penetration of that Dhamma element, it occurs to the Tathāgata on the spot.” |
Evaṁ vutte, abhayo rājakumāro bhagavantaṁ etadavoca: |
When this was said, Prince Abhaya said to the Blessed One: |
“abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“Excellent, venerable sir! Excellent, venerable sir! …pe… from this day forth for as long as life lasts, has gone for refuge.” |
Abhayarājakumārasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Discourse to Prince Abhaya, the Eighth, is finished. |
mn59 |
MN 59 |
Majjhima Nikāya 59 |
Middle Length Discourses 59 |
Bahuvedanīyasutta |
The Many Kinds of Feeling |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; |
Then Pañcakaṅga the carpenter went to the venerable Udāyī; |
upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to the venerable Udāyī, he sat down to one side. |
Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: |
Seated to one side, Pañcakaṅga the carpenter said this to the venerable Udāyī: |
“kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti? |
“Venerable Udāyī, how many kinds of feelings have been declared by the Blessed One?” |
“Tisso kho, thapati, vedanā vuttā bhagavatā. |
“Three kinds of feelings, carpenter, have been declared by the Blessed One: |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. |
pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—these, carpenter, are the three kinds of feelings declared by the Blessed One.” |
Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: |
When this was said, Pañcakaṅga the carpenter said to the venerable Udāyī: |
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; |
“Not three kinds of feelings, venerable Udāyī, have been declared by the Blessed One; |
dve vedanā vuttā bhagavatā—sukhā vedanā, dukkhā vedanā. |
two kinds of feelings have been declared by the Blessed One: pleasant feeling and painful feeling. |
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. |
That which is neither-painful-nor-pleasant feeling, venerable sir, has been declared by the Blessed One as a sublime and peaceful pleasure.” |
Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: |
A second time the venerable Udāyī said to Pañcakaṅga the carpenter: |
“na kho, gahapati, dve vedanā vuttā bhagavatā; |
“Not two kinds of feelings, householder, have been declared by the Blessed One; |
tisso vedanā vuttā bhagavatā. |
three kinds of feelings have been declared by the Blessed One: |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. |
pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—these, carpenter, are the three kinds of feelings declared by the Blessed One.” |
Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: |
A second time Pañcakaṅga the carpenter said to the venerable Udāyī: |
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; |
“Not three kinds of feelings, venerable Udāyī, have been declared by the Blessed One; |
dve vedanā vuttā bhagavatā—sukhā vedanā, dukkhā vedanā. |
two kinds of feelings have been declared by the Blessed One: pleasant feeling and painful feeling. |
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. |
That which is neither-painful-nor-pleasant feeling, venerable sir, has been declared by the Blessed One as a sublime and peaceful pleasure.” |
Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: |
A third time the venerable Udāyī said to Pañcakaṅga the carpenter: |
“na kho, thapati, dve vedanā vuttā bhagavatā; |
“Not two kinds of feelings, carpenter, have been declared by the Blessed One; |
tisso vedanā vuttā bhagavatā. |
three kinds of feelings have been declared by the Blessed One: |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. |
pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—these, carpenter, are the three kinds of feelings declared by the Blessed One.” |
Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: |
A third time Pañcakaṅga the carpenter said to the venerable Udāyī: |
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā—sukhā vedanā, dukkhā vedanā. |
“Not three kinds of feelings, venerable Udāyī, have been declared by the Blessed One; two kinds of feelings have been declared by the Blessed One: pleasant feeling and painful feeling. |
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. |
That which is neither-painful-nor-pleasant feeling, venerable sir, has been declared by the Blessed One as a sublime and peaceful pleasure.” |
Neva kho sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ. |
Venerable Udāyī was not able to convince Pañcakaṅga the carpenter, nor was Pañcakaṅga the carpenter able to convince Venerable Udāyī. |
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ. |
The venerable Ānanda heard this conversation between the venerable Udāyī and Pañcakaṅga the carpenter. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; |
Then the venerable Ānanda went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. |
Seated to one side, the venerable Ānanda related to the Blessed One the entire conversation between the venerable Udāyī and Pañcakaṅga the carpenter. |
Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca: |
When this was said, the Blessed One said this to the venerable Ānanda: |
“santaññeva kho, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṁ udāyī pañcakaṅgassa thapatissa nābbhanumodi. |
“Ānanda, Pañcakaṅga the carpenter did not approve of Udāyī’s valid point, and Udāyī too did not approve of Pañcakaṅga the carpenter’s valid point. |
Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṁsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena. |
Ānanda, two feelings have been spoken of by me in one way, and three feelings have been spoken of by me in another way, and five feelings have been spoken of by me in another way, and six feelings have been spoken of by me in another way, and eighteen feelings have been spoken of by me in another way, and thirty-six feelings have been spoken of by me in another way, and one hundred and eight feelings have been spoken of by me in another way. |
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. |
Thus, Ānanda, the Dhamma has been taught by me with various methods. |
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissanti. |
When the Dhamma has been thus taught by me with various methods, Ānanda, for those who will not acknowledge, nor concede, nor approve of what has been well spoken and well said by another, this is to be expected: they will dwell quarrelsome, contentious, and disputatious, wounding each other with verbal daggers. |
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. |
Thus, Ānanda, the Dhamma has been taught by me with various methods. |
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanujānissanti samanumaññissanti samanumodissanti tesametaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissanti. |
When the Dhamma has been thus taught by me with various methods, Ānanda, for those who will acknowledge, concede, and approve of what has been well spoken and well said by another, this is to be expected: they will dwell in concord, with mutual appreciation, without disputing, like milk and water mixed, looking at each other with eyes of affection. |
Pañca kho ime, ānanda, kāmaguṇā. |
These, Ānanda, are the five strands of sensual pleasure. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā …pe… jivhāviññeyyā rasā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—ime kho, ānanda, pañca kāmaguṇā. |
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, and provocative of lust; sounds cognizable by the ear …pe… odors cognizable by the nose …pe… tastes cognizable by the tongue …pe… tactile objects cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, and provocative of lust—these, Ānanda, are the five strands of sensual pleasure. |
Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ. |
Whatever pleasure and bliss arise in dependence on these five strands of sensual pleasure, Ānanda, this is called sensual pleasure. |
Yo kho, ānanda, evaṁ vadeyya: |
If anyone should say, Ānanda: |
‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. |
‘This is the highest pleasure and bliss that beings experience,’ I do not grant him that. |
Taṁ kissa hetu? |
For what reason? |
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
There is, Ānanda, another pleasure more excellent and more sublime than this pleasure. |
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? |
And what, Ānanda, is that other pleasure more excellent and more sublime than this pleasure? |
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, Ānanda, a monk, quite secluded from sensual pleasures, secluded from unwholesome states …pe… enters upon and abides in the first jhāna. |
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
This, Ānanda, is another pleasure more excellent and more sublime than that pleasure. |
Yo kho, ānanda, evaṁ vadeyya: |
If anyone should say, Ānanda: |
‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. |
‘This is the highest pleasure and bliss that beings experience,’ I do not grant him that. |
Taṁ kissa hetu? |
For what reason? |
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
There is, Ānanda, another pleasure more excellent and more sublime than this pleasure. |
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? |
And what, Ānanda, is that other pleasure more excellent and more sublime than this pleasure? |
Idhānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
Here, Ānanda, a monk, with the stilling of directed thought and evaluation …pe… enters upon and abides in the second jhāna. |
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
This, Ānanda, is another pleasure more excellent and more sublime than that pleasure. |
Yo kho, ānanda, evaṁ vadeyya … pe…. |
If anyone should say, Ānanda … pe…. |
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? |
And what, Ānanda, is that other pleasure more excellent and more sublime than this pleasure? |
Idhānanda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Here, Ānanda, a monk, with the fading away of rapture as well …pe… enters upon and abides in the third jhāna. |
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
This, Ānanda, is another pleasure more excellent and more sublime than that pleasure. |
Yo kho, ānanda, evaṁ vadeyya … pe…. |
If anyone should say, Ānanda … pe…. |
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? |
And what, Ānanda, is that other pleasure more excellent and more sublime than this pleasure? |
Idhānanda, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Here, Ānanda, a monk, with the abandoning of pleasure and pain …pe… enters upon and abides in the fourth jhāna. |
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
This, Ānanda, is another pleasure more excellent and more sublime than that pleasure. |
Yo kho, ānanda, evaṁ vadeyya … pe…. |
If anyone should say, Ānanda … pe…. |
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? |
And what, Ānanda, is that other pleasure more excellent and more sublime than this pleasure? |
Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Here, Ānanda, a monk, by completely surmounting perceptions of form, by the disappearance of perceptions of resistance, by not attending to perceptions of diversity, aware that ‘space is infinite,’ enters upon and abides in the base of boundless space. |
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
This, Ānanda, is another pleasure more excellent and more sublime than that pleasure. |
Yo kho, ānanda, evaṁ vadeyya … pe…. |
If anyone should say, Ānanda … pe…. |
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? |
And what, Ānanda, is that other pleasure more excellent and more sublime than this pleasure? |
Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
Here, Ānanda, a monk, by completely surmounting the base of boundless space, aware that ‘consciousness is infinite,’ enters upon and abides in the base of boundless consciousness. |
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
This, Ānanda, is another pleasure more excellent and more sublime than that pleasure. |
Yo kho, ānanda, evaṁ vadeyya … pe…. |
If anyone should say, Ānanda … pe…. |
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? |
And what, Ānanda, is that other pleasure more excellent and more sublime than this pleasure? |
Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
Here, Ānanda, a monk, by completely surmounting the base of boundless consciousness, aware that ‘there is nothing,’ enters upon and abides in the base of nothingness. |
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
This, Ānanda, is another pleasure more excellent and more sublime than that pleasure. |
Yo kho, ānanda, evaṁ vadeyya … pe…. |
If anyone should say, Ānanda … pe…. |
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? |
And what, Ānanda, is that other pleasure more excellent and more sublime than this pleasure? |
Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
Here, Ānanda, a monk, by completely surmounting the base of nothingness, enters upon and abides in the base of neither-perception-nor-non-perception. |
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
This, Ānanda, is another pleasure more excellent and more sublime than that pleasure. |
Yo kho, ānanda, evaṁ vadeyya: |
If anyone should say, Ānanda: |
‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. |
‘This is the highest pleasure and bliss that beings experience,’ I do not grant him that. |
Taṁ kissa hetu? |
For what reason? |
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
There is, Ānanda, another pleasure more excellent and more sublime than this pleasure. |
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? |
And what, Ānanda, is that other pleasure more excellent and more sublime than this pleasure? |
Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. |
Here, Ānanda, a monk, by completely surmounting the base of neither-perception-nor-non-perception, enters upon and abides in the cessation of perception and feeling. |
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. |
This, Ānanda, is another pleasure more excellent and more sublime than that pleasure. |
Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Ānanda, that wanderers of other sects might say this: |
‘saññāvedayitanirodhaṁ samaṇo gotamo āha; |
‘The recluse Gotama speaks of the cessation of perception and feeling, |
tañca sukhasmiṁ paññapeti. |
and yet he includes it under pleasure. |
Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti? |
What is this, and how can this be?’ |
Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Those wanderers of other sects who speak thus, Ānanda, should be told this: |
‘na kho, āvuso, bhagavā sukhaṁyeva vedanaṁ sandhāya sukhasmiṁ paññapeti; |
‘Friends, the Blessed One does not include only pleasant feeling under pleasure; |
api ca, āvuso, yattha yattha sukhaṁ upalabbhati yahiṁ yahiṁ taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. |
but rather, friends, wherever pleasure is found, in whatever way, that the Tathāgata includes under pleasure.’” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. |
The venerable Ānanda, gratified, rejoiced in the Blessed One’s words. |
Bahuvedanīyasuttaṁ niṭṭhitaṁ navamaṁ. |
The Discourse on the Many Kinds of Feeling, the Ninth, is finished. |
mn60 |
MN 60 |
Majjhima Nikāya 60 |
Middle Length Discourses 60 |
Apaṇṇakasutta |
The Incontrovertible Teaching |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari. |
Thus have I heard. On one occasion the Blessed One, while wandering on tour in Kosala with a large Sangha of monks, arrived at Sālā, a brahmin village of the Kosalans. |
Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: |
The brahmin householders of Sālā heard: |
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto. |
“The recluse Gotama, it is said, the Sakyan son who went forth from a Sakyan family, while wandering on tour in Kosala with a large Sangha of monks, has arrived at Sālā. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now a good report of that Master Gotama’s fame has spread thus: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘That Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, an unsurpassed guide for persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.’ |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it for himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life, complete and pure. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
Indeed, it is good to see such Arahants.” |
Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; |
Then the brahmin householders of Sālā went to the Blessed One. |
upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Having approached, some paid homage to the Blessed One and sat down to one side. |
Appekacce bhagavatā saddhiṁ sammodiṁsu; |
Some exchanged greetings with the Blessed One; |
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. |
when they had concluded their greetings and courteous talk, they sat down to one side. |
Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. |
Some extended their clasped hands towards the Blessed One and sat down to one side. |
Appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. |
Some announced their name and clan in the Blessed One’s presence and sat down to one side. |
Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. |
Some, remaining silent, sat down to one side. |
Ekamantaṁ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca: |
The Blessed One said this to the brahmin householders of Sālā seated to one side: |
“atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī saddhā paṭiladdhā”ti? |
“Householders, is there any teacher agreeable to you in whom you have acquired reasoned faith?” |
“Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti. |
“No, venerable sir, there is no teacher agreeable to us in whom we have acquired reasoned faith.” |
“Manāpaṁ vo, gahapatayo, satthāraṁ alabhantehi ayaṁ apaṇṇako dhammo samādāya vattitabbo. |
“Since you have not found an agreeable teacher, householders, this incontrovertible Dhamma should be undertaken and observed by you. |
Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṁ hitāya sukhāya. |
For this incontrovertible Dhamma, householders, when undertaken and observed, will be for your long-term welfare and happiness. |
Katamo ca, gahapatayo, apaṇṇako dhammo? |
And what, householders, is the incontrovertible Dhamma? |
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, householders, some recluses and brahmins who speak thus and hold such a view: |
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ; |
‘There is nothing given, nothing offered, nothing sacrificed; |
natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko; |
there is no fruit or result of good and bad kamma; there is no this world, no other world; |
natthi mātā, natthi pitā; |
there is no mother, no father; |
natthi sattā opapātikā; |
there are no spontaneously arisen beings; |
natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
there are no recluses and brahmins in the world who, having gone rightly and practiced rightly, make known this world and the other world, having realized them for themselves with direct knowledge.’ |
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. |
And, householders, there are some recluses and brahmins who hold views directly opposed to those recluses and brahmins. |
Te evamāhaṁsu: |
They speak thus: |
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ; |
‘There is what is given, there is what is offered, there is what is sacrificed; |
atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; |
there is fruit and result of good and bad kamma; |
atthi ayaṁ loko, atthi paro loko; |
there is this world, there is the other world; |
atthi mātā, atthi pitā; |
there is mother, there is father; |
atthi sattā opapātikā; |
there are spontaneously arisen beings; |
atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
there are recluses and brahmins in the world who, having gone rightly and practiced rightly, make known this world and the other world, having realized them for themselves with direct knowledge.’ |
Taṁ kiṁ maññatha, gahapatayo: |
What do you think, householders? |
‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti? |
Do not these recluses and brahmins hold views directly opposed to each other?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
“Therein, householders, as to those recluses and brahmins who speak thus and hold such a view: |
‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. |
‘There is nothing given, nothing offered …pe… who make known this world and the other world, having realized them for themselves with direct knowledge,’ it is to be expected of them that—avoiding these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct—they will undertake and observe these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct. |
Taṁ kissa hetu? |
For what reason? |
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. |
Because those good recluses and brahmins do not see the danger, degradation, and defilement of unwholesome states, nor the benefit of renunciation in wholesome states, the aspect of purification. |
Santaṁyeva pana paraṁ lokaṁ ‘natthi paro loko’ tissa diṭṭhi hoti; |
Though there actually is another world, his view is: ‘There is no other world’; |
sāssa hoti micchādiṭṭhi. |
that is his wrong view. |
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti saṅkappeti; |
Though there actually is another world, he forms the intention: ‘There is no other world’; |
svāssa hoti micchāsaṅkappo. |
that is his wrong intention. |
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; |
Though there actually is another world, he utters the speech: ‘There is no other world’; |
sāssa hoti micchāvācā. |
that is his wrong speech. |
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti āha; |
Though there actually is another world, he says: ‘There is no other world’; |
ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti. |
he opposes those Arahants who are knowers of the other world. |
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti paraṁ saññāpeti; |
Though there actually is another world, he instructs another in the view: ‘There is no other world’; |
sāssa hoti asaddhammasaññatti. |
that is his instruction in what is not the true Dhamma. |
Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. |
And by that instruction in what is not the true Dhamma, he extols himself and disparages others. |
Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. |
Thus his good virtue has already been abandoned, and bad virtue is present—and this wrong view, wrong intention, wrong speech, opposition to the noble ones, instruction in what is not the true Dhamma, self-exaltation, and disparagement of others. |
Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. |
Thus many evil, unwholesome states come into being on account of wrong view. |
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: |
Therein, householders, a wise person reflects thus: |
‘sace kho natthi paro loko evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; |
‘If there is no other world, then this good person, with the breakup of the body, will make himself safe; |
sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. |
but if there is another world, then this good person, with the breakup of the body, after death, will be reborn in a state of loss, a bad destination, a place of downfall, in hell. |
Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; |
Let it be that there is no other world, let the words of those good recluses and brahmins be true; |
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. |
yet this good person is blameworthy by the wise in this very life—an immoral person, one of wrong view, a nihilist.’ |
Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. |
If there really is another world, then this good person has drawn a losing throw in both respects—in that he is blameworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a state of loss, a bad destination, a place of downfall, in hell. |
Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. |
Thus this incontrovertible Dhamma, badly undertaken and observed by him, stands pervading one side only, abandoning the wholesome sphere. |
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, householders, as to those recluses and brahmins who speak thus and hold such a view: |
‘atthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. |
‘There is what is given …pe… who make known this world and the other world, having realized them for themselves with direct knowledge,’ it is to be expected of them that—avoiding these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct—they will undertake and observe these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct. |
Taṁ kissa hetu? |
For what reason? |
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. |
Because those good recluses and brahmins see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation in wholesome states, the aspect of purification. |
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ tissa diṭṭhi hoti; |
Though there actually is another world, his view is: ‘There is another world’; |
sāssa hoti sammādiṭṭhi. |
that is his right view. |
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti saṅkappeti; |
Though there actually is another world, he forms the intention: ‘There is another world’; |
svāssa hoti sammāsaṅkappo. |
that is his right intention. |
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; |
Though there actually is another world, he utters the speech: ‘There is another world’; |
sāssa hoti sammāvācā. |
that is his right speech. |
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti āha; |
Though there actually is another world, he says: ‘There is another world’; |
ye te arahanto paralokaviduno tesamayaṁ na paccanīkaṁ karoti. |
he does not oppose those Arahants who are knowers of the other world. |
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; |
Though there actually is another world, he instructs another in the view: ‘There is another world’; |
sāssa hoti saddhammasaññatti. |
that is his instruction in the true Dhamma. |
Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. |
And by that instruction in the true Dhamma, he neither extols himself nor disparages others. |
Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. |
Thus his bad virtue has already been abandoned, and good virtue is present—and this right view, right intention, right speech, non-opposition to the noble ones, instruction in the true Dhamma, non-self-exaltation, and non-disparagement of others. |
Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. |
Thus many wholesome states come into being on account of right view. |
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: |
Therein, householders, a wise person reflects thus: |
‘sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. |
‘If there is another world, then this good person, with the breakup of the body, after death, will be reborn in a good destination, in a heavenly world. |
Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; |
Let it be that there is no other world, let the words of those good recluses and brahmins be true; |
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. |
yet this good person is praiseworthy by the wise in this very life—a virtuous person, one of right view, an affirmist.’ |
Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. |
If there really is another world, then this good person has drawn a winning throw in both respects—in that he is praiseworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a good destination, in a heavenly world. |
Evamassāyaṁ apaṇṇako dhammo susamatto samādinno ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. |
Thus this incontrovertible Dhamma, well undertaken and observed by him, stands pervading both sides, abandoning the unwholesome sphere. |
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, householders, some recluses and brahmins who speak thus and hold such a view: |
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; |
‘For one who acts or causes another to act, who mutilates or causes another to mutilate, who cooks or causes another to cook, who causes grief or makes others grieve, who torments or makes others torment, who makes tremble or makes others tremble, who kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, lies in ambush, commits adultery, speaks falsely; |
karoto na karīyati pāpaṁ. |
for one who acts thus, no evil is done. |
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. |
Even if one were to make the living beings of this earth into one heap of flesh, one pile of flesh, with a razor-edged wheel, there is no evil from that source, no influx of evil. |
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; |
Even if one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, cooking and making others cook; |
natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. |
there is no evil from that source, no influx of evil. |
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; |
Even if one were to go along the north bank of the Ganges giving and making others give, sacrificing and making others sacrifice; |
natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. |
there is no merit from that source, no influx of merit. |
Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti. |
By giving, by taming, by restraint, by truthful speech, there is no merit, no influx of merit.’ |
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṁsu: |
And, householders, there are some recluses and brahmins who hold views directly opposed to those recluses and brahmins. They speak thus: |
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; |
‘For one who acts or causes another to act, who mutilates or causes another to mutilate, who cooks or causes another to cook, who causes grief or makes others grieve, who torments or makes others torment, who makes tremble or makes others tremble, who kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, lies in ambush, commits adultery, speaks falsely; |
karoto karīyati pāpaṁ. |
for one who acts thus, evil is done. |
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. |
Even if one were to make the living beings of this earth into one heap of flesh, one pile of flesh, with a razor-edged wheel, there is evil from that source, there is an influx of evil. |
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; |
Even if one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, cooking and making others cook, there is evil from that source, there is an influx of evil. |
atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. |
Even if one were to go along the north bank of the Ganges giving and making others give, sacrificing and making others sacrifice, there is merit from that source, there is an influx of merit. |
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; |
By giving, by taming, by restraint, by truthful speech, there is merit, there is an influx of merit.’ |
atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. |
|
Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti. |
Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? |
What do you think, householders, do not these recluses and brahmins hold views directly opposed to each other?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
“Therein, householders, as to those recluses and brahmins who speak thus and hold such a view: |
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; |
‘For one who acts or causes another to act, who mutilates or causes another to mutilate, who cooks or causes another to cook, who causes grief or makes others grieve, who torments or makes others torment, who makes tremble or makes others tremble, who kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, lies in ambush, commits adultery, speaks falsely; |
karoto na karīyati pāpaṁ. |
for one who acts thus, no evil is done. |
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. |
Even if one were to make the living beings of this earth into one heap of flesh, one pile of flesh, with a razor-edged wheel, there is no evil from that source, no influx of evil. |
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento …pe… dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. |
Even if one were to go along the south bank of the Ganges killing and slaughtering …pe… by giving, by taming, by restraint, by truthful speech, there is no merit, no influx of merit,’ it is to be expected of them that—avoiding these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct—they will undertake and observe these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct. |
Taṁ kissa hetu? |
For what reason? |
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. |
Because those good recluses and brahmins do not see the danger, degradation, and defilement of unwholesome states, nor the benefit of renunciation in wholesome states, the aspect of purification. |
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ tissa diṭṭhi hoti; |
Though there actually is action, his view is: ‘There is no action’; |
sāssa hoti micchādiṭṭhi. |
that is his wrong view. |
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti saṅkappeti; |
Though there actually is action, he forms the intention: ‘There is no action’; |
svāssa hoti micchāsaṅkappo. |
that is his wrong intention. |
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; |
Though there actually is action, he utters the speech: ‘There is no action’; |
sāssa hoti micchāvācā. |
that is his wrong speech. |
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti. |
Though there actually is action, he says: ‘There is no action’; he opposes those Arahants who are proponents of action. |
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti paraṁ saññāpeti; |
Though there actually is action, he instructs another in the view: ‘There is no action’; |
sāssa hoti asaddhammasaññatti. |
that is his instruction in what is not the true Dhamma. |
Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. |
And by that instruction in what is not the true Dhamma, he extols himself and disparages others. |
Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. |
Thus his good virtue has already been abandoned, and bad virtue is present—and this wrong view, wrong intention, wrong speech, opposition to the noble ones, instruction in what is not the true Dhamma, self-exaltation, and disparagement of others. |
Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. |
Thus many evil, unwholesome states come into being on account of wrong view. |
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: |
Therein, householders, a wise person reflects thus: |
‘sace kho natthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; |
‘If there is no action, then this good person, with the breakup of the body, will make himself safe; |
sace kho atthi kiriyā evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. |
but if there is action, then this good person, with the breakup of the body, after death, will be reborn in a state of loss, a bad destination, a place of downfall, in hell. |
Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; |
Let it be that there is no action, let the words of those good recluses and brahmins be true; |
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. |
yet this good person is blameworthy by the wise in this very life—an immoral person, one of wrong view, a non-actionist.’ |
Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. |
If there really is action, then this good person has drawn a losing throw in both respects—in that he is blameworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a state of loss, a bad destination, a place of downfall, in hell. |
Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. |
Thus this incontrovertible Dhamma, badly undertaken and observed by him, stands pervading one side only, abandoning the wholesome sphere. |
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, householders, as to those recluses and brahmins who speak thus and hold such a view: |
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; |
‘For one who acts or causes another to act, who mutilates or causes another to mutilate, who cooks or causes another to cook, who causes grief or makes others grieve, who torments or makes others torment, who makes tremble or makes others tremble, who kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, lies in ambush, commits adultery, speaks falsely; |
karoto karīyati pāpaṁ. |
for one who acts thus, evil is done. |
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. |
Even if one were to make the living beings of this earth into one heap of flesh, one pile of flesh, with a razor-edged wheel, there is evil from that source, there is an influx of evil. |
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. |
Even if one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, cooking and making others cook, there is evil from that source, there is an influx of evil. |
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. |
Even if one were to go along the north bank of the Ganges giving and making others give, sacrificing and making others sacrifice, there is merit from that source, there is an influx of merit. |
Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti tesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. |
By giving, by taming, by restraint, by truthful speech, there is merit, there is an influx of merit,’ it is to be expected of them that—avoiding these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct—they will undertake and observe these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct. |
Taṁ kissa hetu? |
For what reason? |
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. |
Because those good recluses and brahmins see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation in wholesome states, the aspect of purification. |
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; |
Though there actually is action, his view is: ‘There is action’; |
sāssa hoti sammādiṭṭhi. |
that is his right view. |
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti saṅkappeti; |
Though there actually is action, he forms the intention: ‘There is action’; |
svāssa hoti sammāsaṅkappo. |
that is his right intention. |
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; |
Though there actually is action, he utters the speech: ‘There is action’; |
sāssa hoti sammāvācā. |
that is his right speech. |
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti āha; |
Though there actually is action, he says: ‘There is action’; |
ye te arahanto kiriyavādā tesamayaṁ na paccanīkaṁ karoti. |
he does not oppose those Arahants who are proponents of action. |
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti paraṁ saññāpeti; |
Though there actually is action, he instructs another in the view: ‘There is action’; |
sāssa hoti saddhammasaññatti. |
that is his instruction in the true Dhamma. |
Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. |
And by that instruction in the true Dhamma, he neither extols himself nor disparages others. |
Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. |
Thus his bad virtue has already been abandoned, and good virtue is present—and this right view, right intention, right speech, non-opposition to the noble ones, instruction in the true Dhamma, non-self-exaltation, and non-disparagement of others. |
Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. |
Thus many wholesome states come into being on account of right view. |
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: |
Therein, householders, a wise person reflects thus: |
‘sace kho atthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. |
‘If there is action, then this good person, with the breakup of the body, after death, will be reborn in a good destination, in a heavenly world. |
Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; |
Let it be that there is no action, let the words of those good recluses and brahmins be true; |
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. |
yet this good person is praiseworthy by the wise in this very life—a virtuous person, one of right view, a proponent of action.’ |
Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. |
If there really is action, then this good person has drawn a winning throw in both respects—in that he is praiseworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a good destination, in a heavenly world. |
Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. |
Thus this incontrovertible Dhamma, well undertaken and observed by him, stands pervading both sides, abandoning the unwholesome sphere. |
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, householders, some recluses and brahmins who speak thus and hold such a view: |
‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; |
‘There is no cause, no reason for the defilement of beings; |
ahetū appaccayā sattā saṅkilissanti. |
without cause, without reason, beings are defiled. |
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; |
There is no cause, no reason for the purification of beings; |
ahetū appaccayā sattā visujjhanti. |
without cause, without reason, beings are purified. |
Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; |
There is no strength, no energy, no manly stamina, no manly প্রচেষ্টা; |
sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. |
all sentient beings, all living things, all creatures, all souls are without power, without strength, without energy, ripened by fate, chance, and nature, and experience pleasure and pain in the six classes of birth.’ |
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. |
And, householders, there are some recluses and brahmins who hold views directly opposed to those recluses and brahmins. |
Te evamāhaṁsu: |
They speak thus: |
‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; |
‘There is cause, there is reason for the defilement of beings; |
sahetū sappaccayā sattā saṅkilissanti. |
with cause, with reason, beings are defiled. |
Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; |
There is cause, there is reason for the purification of beings; |
sahetū sappaccayā sattā visujjhanti. |
with cause, with reason, beings are purified. |
Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; |
There is strength, there is energy, there is manly stamina, there is manly প্রচেষ্টা; |
na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. |
not all sentient beings, not all living things, not all creatures, not all souls are without power, without strength, without energy, ripened by fate, chance, and nature, experiencing pleasure and pain in the six classes of birth.’ |
Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? |
What do you think, householders, do not these recluses and brahmins hold views directly opposed to each other?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
“Therein, householders, as to those recluses and brahmins who speak thus and hold such a view: |
‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; |
‘There is no cause, no reason for the defilement of beings; |
ahetū appaccayā sattā saṅkilissanti. |
without cause, without reason, beings are defiled. |
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; |
There is no cause, no reason for the purification of beings; |
ahetū appaccayā sattā visujjhanti. |
without cause, without reason, beings are purified. |
Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; |
There is no strength, no energy, no manly stamina, no manly প্রচেষ্টা; |
sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. |
all sentient beings, all living things, all creatures, all souls are without power, without strength, without energy, ripened by fate, chance, and nature, and experience pleasure and pain in the six classes of birth,’ it is to be expected of them that—avoiding these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct—they will undertake and observe these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct. |
Taṁ kissa hetu? |
For what reason? |
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. |
Because those good recluses and brahmins do not see the danger, degradation, and defilement of unwholesome states, nor the benefit of renunciation in wholesome states, the aspect of purification. |
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ tissa diṭṭhi hoti; |
Though there actually is a cause, his view is: ‘There is no cause’; |
sāssa hoti micchādiṭṭhi. |
that is his wrong view. |
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti saṅkappeti; |
Though there actually is a cause, he forms the intention: ‘There is no cause’; |
svāssa hoti micchāsaṅkappo. |
that is his wrong intention. |
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; |
Though there actually is a cause, he utters the speech: ‘There is no cause’; |
sāssa hoti micchāvācā. |
that is his wrong speech. |
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; |
Though there actually is a cause, he says: ‘There is no cause’; he opposes those Arahants who are proponents of cause. |
ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti. |
Though there actually is a cause, he instructs another in the view: ‘There is no cause’; |
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; |
that is his instruction in what is not the true Dhamma. |
sāssa hoti asaddhammasaññatti. |
And by that instruction in what is not the true Dhamma, he extols himself and disparages others. |
Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. |
Thus his good virtue has already been abandoned, and bad virtue is present—and this wrong view, wrong intention, wrong speech, opposition to the noble ones, instruction in what is not the true Dhamma, self-exaltation, and disparagement of others. |
Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. |
Thus many evil, unwholesome states come into being on account of wrong view. |
Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. |
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: |
Therein, householders, a wise person reflects thus: |
‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati; |
‘If there is no cause, then this good person, with the breakup of the body, after death, will make himself safe; |
sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. |
but if there is a cause, then this good person, with the breakup of the body, after death, will be reborn in a state of loss, a bad destination, a place of downfall, in hell. |
Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; |
Let it be that there is no cause, let the words of those good recluses and brahmins be true; |
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. |
yet this good person is blameworthy by the wise in this very life—an immoral person, one of wrong view, a non-causationist.’ |
Sace kho attheva hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. |
If there really is a cause, then this good person has drawn a losing throw in both respects—in that he is blameworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a state of loss, a bad destination, a place of downfall, in hell. |
Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. |
Thus this incontrovertible Dhamma, badly undertaken and observed by him, stands pervading one side only, abandoning the wholesome sphere. |
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, householders, as to those recluses and brahmins who speak thus and hold such a view: |
‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; |
‘There is cause, there is reason for the defilement of beings; |
sahetū sappaccayā sattā saṅkilissanti. |
with cause, with reason, beings are defiled. |
Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; |
There is cause, there is reason for the purification of beings; |
sahetū sappaccayā sattā visujjhanti. |
with cause, with reason, beings are purified. |
Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; |
There is strength, there is energy, there is manly stamina, there is manly প্রচেষ্টা; |
na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. |
not all sentient beings, not all living things, not all creatures, not all souls are without power, without strength, without energy, ripened by fate, chance, and nature, experiencing pleasure and pain in the six classes of birth,’ it is to be expected of them that—avoiding these three unwholesome states, namely, bad bodily conduct, bad verbal conduct, and bad mental conduct—they will undertake and observe these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct. |
Taṁ kissa hetu? |
For what reason? |
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. |
Because those good recluses and brahmins see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation in wholesome states, the aspect of purification. |
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ tissa diṭṭhi hoti; |
Though there actually is a cause, his view is: ‘There is a cause’; |
sāssa hoti sammādiṭṭhi. |
that is his right view. |
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; |
Though there actually is a cause, he forms the intention: ‘There is a cause’; |
svāssa hoti sammāsaṅkappo. |
that is his right intention. |
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; |
Though there actually is a cause, he utters the speech: ‘There is a cause’; |
sāssa hoti sammāvācā. |
that is his right speech. |
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti. |
Though there actually is a cause, he says: ‘There is a cause’; |
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; |
he does not oppose those Arahants who are proponents of cause. |
sāssa hoti saddhammasaññatti. |
Though there actually is a cause, he instructs another in the view: ‘There is a cause’; |
Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. |
that is his instruction in the true Dhamma. |
Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. |
And by that instruction in the true Dhamma, he neither extols himself nor disparages others. |
Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. |
Thus his bad virtue has already been abandoned, and good virtue is present—and this right view, right intention, right speech, non-opposition to the noble ones, instruction in the true Dhamma, non-self-exaltation, and non-disparagement of others. |
| Thus many wholesome states come into being on account of right view. |
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: |
Therein, householders, a wise person reflects thus: |
‘sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. |
‘If there is a cause, then this good person, with the breakup of the body, after death, will be reborn in a good destination, in a heavenly world. |
Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; |
Let it be that there is no cause, let the words of those good recluses and brahmins be true; |
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. |
yet this good person is praiseworthy by the wise in this very life—a virtuous person, one of right view, a proponent of cause.’ |
Sace kho atthi hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. |
If there really is a cause, then this good person has drawn a winning throw in both respects—in that he is praiseworthy by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a good destination, in a heavenly world. |
Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. |
Thus this incontrovertible Dhamma, well undertaken and observed by him, stands pervading both sides, abandoning the unwholesome sphere. |
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, householders, some recluses and brahmins who speak thus and hold such a view: |
‘natthi sabbaso āruppā’ti. |
‘There are no formless realms at all.’ |
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. |
And, householders, there are some recluses and brahmins who hold views directly opposed to those recluses and brahmins. |
Te evamāhaṁsu: |
They speak thus: |
‘atthi sabbaso āruppā’ti. |
‘There are formless realms in every way.’ |
Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? |
What do you think, householders, do not these recluses and brahmins hold views directly opposed to each other?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
“Therein, householders, a wise person reflects thus—As to those good recluses and brahmins who speak thus and hold such a view: |
‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ; |
‘There are no formless realms at all,’ this I have not seen. |
yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
And as to those good recluses and brahmins who speak thus and hold such a view: |
‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ. |
‘There are formless realms in every way,’ this I do not know. |
Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. |
If I, not knowing and not seeing, were to declare categorically: ‘This alone is true, all else is false,’ that would not be proper for me. |
Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
As to those good recluses and brahmins who speak thus and hold such a view: |
‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati. |
‘There are no formless realms at all,’ if their words are true, it is possible that—among those deities who are form-possessing and mind-made—my rebirth there will be incontrovertible. |
Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
But as to those good recluses and brahmins who speak thus and hold such a view: |
‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati. |
‘There are formless realms in every way,’ if their words are true, it is possible that—among those deities who are formless and perception-made—my rebirth there will be incontrovertible. |
Dissanti kho pana rūpādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā. |
But there are seen, on account of form, taking up rods, taking up weapons, quarrels, disputes, strife, ‘you-you’-ing, slander, and false speech. |
‘Natthi kho panetaṁ sabbaso arūpe’ti. |
‘This is not found at all in the formless.’ |
So iti paṭisaṅkhāya rūpānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. |
Reflecting thus, he is practicing for disenchantment with forms, for dispassion towards them, for their cessation. |
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, householders, some recluses and brahmins who speak thus and hold such a view: |
‘natthi sabbaso bhavanirodho’ti. |
‘There is no cessation of existence at all.’ |
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. |
And, householders, there are some recluses and brahmins who hold views directly opposed to those recluses and brahmins. |
Te evamāhaṁsu: |
They speak thus: |
‘atthi sabbaso bhavanirodho’ti. |
‘There is cessation of existence in every way.’ |
Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? |
What do you think, householders, do not these recluses and brahmins hold views directly opposed to each other?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
“Therein, householders, a wise person reflects thus—As to those good recluses and brahmins who speak thus and hold such a view: |
‘natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ; |
‘There is no cessation of existence at all,’ this I have not seen. |
yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
And as to those good recluses and brahmins who speak thus and hold such a view: |
‘atthi sabbaso bhavanirodho’ti, idaṁ me aviditaṁ. |
‘There is cessation of existence in every way,’ this I do not know. |
Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. |
If I, not knowing and not seeing, were to declare categorically: ‘This alone is true, all else is false,’ that would not be proper for me. |
Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
As to those good recluses and brahmins who speak thus and hold such a view: |
‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati. |
‘There is no cessation of existence at all,’ if their words are true, it is possible that—among those deities who are formless and perception-made—my rebirth there will be incontrovertible. |
Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
But as to those good recluses and brahmins who speak thus and hold such a view: |
‘atthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—yaṁ diṭṭheva dhamme parinibbāyissāmi. |
‘There is cessation of existence in every way,’ if their words are true, it is possible that—I will attain final Nibbāna in this very life. |
Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Those good recluses and brahmins who speak thus and hold such a view: |
‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. |
‘There is no cessation of existence at all,’ their view is close to passion, close to bondage, close to delighting, close to attachment, close to clinging. |
Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
But those good recluses and brahmins who speak thus and hold such a view: |
‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi. |
‘There is cessation of existence in every way,’ their view is close to dispassion, close to non-bondage, close to non-delighting, close to non-attachment, close to non-clinging. |
So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. |
Reflecting thus, he is practicing for disenchantment with existences, for dispassion towards them, for their cessation. |
Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ. |
These four kinds of persons, householders, are found existing in the world. |
Katame cattāro? |
What four? |
Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. |
Here, householders, a certain person torments himself, devoted to the practice of self-torment. |
Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. |
Here, householders, a certain person torments others, devoted to the practice of tormenting others. |
Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. |
Here, householders, a certain person torments himself, devoted to the practice of self-torment, and torments others, devoted to the practice of tormenting others. |
Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; |
Here, householders, a certain person neither torments himself, nor is devoted to the practice of self-torment, nor torments others, nor is devoted to the practice of tormenting others; |
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
he, not tormenting himself and not tormenting others, in this very life, without craving, quenched, cooled, experiencing bliss, dwells with a self become divine. |
Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto? |
And which person, householders, torments himself, devoted to the practice of self-torment? |
Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano …pe… iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. |
Here, householders, a certain person is a naked ascetic, of unrestrained habits, licking his hands clean …pe… thus he dwells devoted to various kinds of bodily mortification and torment. |
Ayaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto. |
This, householders, is called the person who torments himself, devoted to the practice of self-torment. |
Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? |
And which person, householders, torments others, devoted to the practice of tormenting others? |
Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko …pe… ye vā panaññepi keci kurūrakammantā. |
Here, householders, a certain person is a butcher of sheep, a pork butcher …pe… or any others who follow cruel occupations. |
Ayaṁ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto. |
This, householders, is called the person who torments others, devoted to the practice of tormenting others. |
Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? |
And which person, householders, torments himself, devoted to the practice of self-torment, and torments others, devoted to the practice of tormenting others? |
Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto …pe… tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. |
Here, householders, a certain person is a king, a khattiya, an anointed monarch …pe… and they, threatened by punishment, threatened by fear, with tearful faces, crying, perform their tasks. |
Ayaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. |
This, householders, is called the person who torments himself, devoted to the practice of self-torment, and torments others, devoted to the practice of tormenting others. |
Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; |
And which person, householders, neither torments himself, nor is devoted to the practice of self-torment, nor torments others, nor is devoted to the practice of tormenting others; |
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? |
he, not tormenting himself and not tormenting others, in this very life, without craving, quenched, cooled, experiencing bliss, dwells with a self become divine? |
Idha, gahapatayo, tathāgato loke uppajjati arahaṁ sammāsambuddho … pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, householders, a Tathāgata arises in the world, an Arahant, perfectly enlightened … pe… he, having abandoned these five hindrances, corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, with directed thought and evaluation, born of seclusion, accompanied by rapture and pleasure, enters upon and abides in the first jhāna. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. |
With the stilling of directed thought and evaluation, with internal confidence and unification of mind, without directed thought and without evaluation, born of concentration, accompanied by rapture and pleasure, he enters upon and abides in the second jhāna …pe… the third jhāna …pe… the fourth jhāna. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of corruptions, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
He recollects his manifold past lives, that is—one birth, two births …pe… thus with their aspects and particulars he recollects his manifold past lives. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of corruptions, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and re-arising of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti. |
With the divine eye, which is purified and surpasses the human, he sees beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate …pe… he understands how beings fare according to their kamma. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of corruptions, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it actually is: ‘This is suffering’ …pe… ‘This is the path leading to the cessation of the taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. |
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of existence, his mind is liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayaṁ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; |
This, householders, is called the person who neither torments himself, nor is devoted to the practice of self-torment, nor torments others, nor is devoted to the practice of tormenting others; |
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. |
he, not tormenting himself and not tormenting others, in this very life, without craving, quenched, cooled, experiencing bliss, dwells with a self become divine.” |
Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: |
When this was said, the brahmin householders of Sālā said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; |
It is as if, Master Gotama, one were to set upright what was overturned, or to reveal what was hidden, or to point out the way to one who was lost, or to hold up a lamp in the darkness so that those with good sight might see forms; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
even so has the Dhamma been made clear in many ways by Master Gotama. |
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
We go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. |
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti. |
May Master Gotama remember us as lay followers who have gone for refuge from this day forth for as long as life lasts.” |
Apaṇṇakasuttaṁ niṭṭhitaṁ dasamaṁ. |
The Incontrovertible Discourse, the Tenth, is finished. |
Gahapativaggo niṭṭhito paṭhamo. |
The Householder Chapter, the First, is finished. |
Tassuddānaṁ |
Its Summary: |
Kandaranāgarasekhavato ca, |
Kandara, Nāgara, Sekha, and also |
Potaliyo puna jīvakabhacco; |
Potaliya, then Jīvaka Bhacca; |
Upālidamatho kukkuraabhayo, |
Upāli then, Kukkura, Abhaya, |
Bahuvedanīyāpaṇṇakato dasamo. |
Bahuvedanīya, Apaṇṇaka as tenth. |
mn61 |
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Majjhima Nikāya 61 |
Middle Length Discourses 61 |
Ambalaṭṭhikarāhulovādasutta |
Advice to Rāhula at Ambalaṭṭhikā |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. |
Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṁ viharati. |
Now at that time the Venerable Rāhula was dwelling at Ambalaṭṭhikā. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. |
Then, in the evening, the Blessed One rose from seclusion and went to Ambalaṭṭhikā, to the Venerable Rāhula. |
Addasā kho āyasmā rāhulo bhagavantaṁ dūratova āgacchantaṁ. |
The Venerable Rāhula saw the Blessed One coming in the distance. |
Disvāna āsanaṁ paññāpesi, udakañca pādānaṁ. |
Seeing him, he prepared a seat and water for washing the feet. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the seat made ready. |
Nisajja pāde pakkhālesi. |
Having sat down, he washed his feet. |
Āyasmāpi kho rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
The Venerable Rāhula then paid homage to the Blessed One and sat down at one side. |
Atha kho bhagavā parittaṁ udakāvasesaṁ udakādhāne ṭhapetvā āyasmantaṁ rāhulaṁ āmantesi: |
Then the Blessed One, leaving a little water in the water dipper, addressed the Venerable Rāhula: |
“passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan”ti? |
“Do you see, Rāhula, this little bit of water left in the water dipper?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. |
“So little, Rāhula, is the recluseship of those who have no shame at intentional lying.” |
Atha kho bhagavā parittaṁ udakāvasesaṁ chaḍḍetvā āyasmantaṁ rāhulaṁ āmantesi: |
Then the Blessed One, having thrown away that little bit of water, addressed the Venerable Rāhula: |
“passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti? |
“Do you see, Rāhula, that this little bit of water has been thrown away?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. |
“So too, Rāhula, thrown away is the recluseship of those who have no shame at intentional lying.” |
Atha kho bhagavā taṁ udakādhānaṁ nikkujjitvā āyasmantaṁ rāhulaṁ āmantesi: |
Then the Blessed One, having overturned the water dipper, addressed the Venerable Rāhula: |
“passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ nikkujjitan”ti? |
“Do you see, Rāhula, how this water dipper has been overturned?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. |
“So too, Rāhula, overturned is the recluseship of those who have no shame at intentional lying.” |
Atha kho bhagavā taṁ udakādhānaṁ ukkujjitvā āyasmantaṁ rāhulaṁ āmantesi: |
Then the Blessed One, having set the water dipper upright, addressed the Venerable Rāhula: |
“passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti? |
“Do you see, Rāhula, how this water dipper is empty and void?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti. |
“So too, Rāhula, empty and void is the recluseship of those who have no shame at intentional lying. |
Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti; |
“Suppose, Rāhula, a king’s bull elephant is a tusker, of fine breed, mature, a battle-goer, and when he goes into battle he does his work with his forefeet, with his hindfeet, with his forequarters, with his hindquarters, with his head, with his ears, with his tusks, and with his tail, |
rakkhateva soṇḍaṁ. |
but he protects his trunk. |
Tattha hatthārohassa evaṁ hoti: |
Then his mahout thinks: |
‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti; |
‘This king’s bull elephant is a tusker, of fine breed, mature, a battle-goer, and when he goes into battle he does his work with his forefeet, with his hindfeet…with his tail; |
rakkhateva soṇḍaṁ. |
but he protects his trunk. |
Apariccattaṁ kho rañño nāgassa jīvitan’ti. |
The king’s bull elephant has not yet laid down his life.’ |
Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti, tattha hatthārohassa evaṁ hoti: |
But when, Rāhula, the king’s bull elephant…does his work with his forefeet, with his hindfeet…with his tail, and also with his trunk, then his mahout thinks: |
‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti. |
‘This king’s bull elephant is a tusker, of fine breed, mature, a battle-goer, and when he goes into battle he does his work with his forefeet, with his hindfeet, with his forequarters, with his hindquarters, with his head, with his ears, with his tusks, and with his tail, and also with his trunk. |
Pariccattaṁ kho rañño nāgassa jīvitaṁ. |
The king’s bull elephant has laid down his life. |
Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti. |
There is nothing now that the king’s bull elephant will not do.’ |
Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṁ tassa kiñci pāpaṁ akaraṇīyanti vadāmi. |
So too, Rāhula, when anyone has no shame at intentional lying, there is no evil, I say, that he cannot do. |
Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti—evañhi te, rāhula, sikkhitabbaṁ. |
Therefore, Rāhula, you should train thus: ‘I will not speak a falsehood even for a joke.’ |
Taṁ kiṁ maññasi, rāhula, kimatthiyo ādāso”ti? |
What do you think, Rāhula? For what purpose is a mirror?” |
“Paccavekkhaṇattho, bhante”ti. |
“For the purpose of reflection, venerable sir.” |
“Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ. |
“So too, Rāhula, an action with the body should be done after repeated reflection; an action by speech should be done after repeated reflection; an action by mind should be done after repeated reflection. |
Yadeva tvaṁ, rāhula, kāyena kammaṁ kattukāmo ahosi, tadeva te kāyakammaṁ paccavekkhitabbaṁ: |
“Whenever you want to do an action with the body, Rāhula, you should reflect upon that same bodily action thus: |
‘yannu kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? |
‘Might this action with the body that I want to do lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this a unwholesome bodily action, with painful outcome, with painful result?’ |
Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
If, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ sasakkaṁ na karaṇīyaṁ. |
‘This action with the body that I want to do might lead to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action with painful outcome, with painful result,’ then such a bodily action is definitely not to be done by you. |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
But if, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya—kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ karaṇīyaṁ. |
‘This action with the body that I want to do would not lead to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome bodily action with pleasant outcome, with pleasant result,’ then such a bodily action may be done by you. |
Karontenapi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ: |
“While you are doing an action with the body, Rāhula, you should reflect upon that same bodily action thus: |
‘yannu kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? |
‘Is this action with the body that I am doing leading to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome bodily action, with painful outcome, with painful result?’ |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
If, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. |
‘This action with the body that I am doing is leading to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action with painful outcome, with painful result,’ you should desist from such a bodily action. |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
But if, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. |
‘This action with the body that I am doing is not leading to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome bodily action with pleasant outcome, with pleasant result,’ you may continue such a bodily action. |
Katvāpi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ: |
“After you have done an action with the body, Rāhula, you should reflect upon that same bodily action thus: |
‘yannu kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? |
‘Has this action with the body that I have done led to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome bodily action, with painful outcome, with painful result?’ |
Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
If, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ, idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyakammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkātabbaṁ; |
‘This action with the body that I have done has led to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action with painful outcome, with painful result,’ then you should confess, reveal, and disclose such a bodily action to the Teacher or to wise spiritual companions; |
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjitabbaṁ. |
having confessed, revealed, and disclosed it, you should exercise restraint in the future. |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
But if, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. |
‘This action with the body that I have done has not led to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome bodily action with pleasant outcome, with pleasant result,’ then you should dwell in joy and gladness, training day and night in wholesome states. |
“Yadeva tvaṁ, rāhula, vācāya kammaṁ kattukāmo ahosi, tadeva te vacīkammaṁ paccavekkhitabbaṁ: |
“Whenever you want to do an action by speech, Rāhula, you should reflect upon that same verbal action thus: |
‘yannu kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? |
‘Might this action by speech that I want to do lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome verbal action, with painful outcome, with painful result?’ |
Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
If, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vācāya kammaṁ sasakkaṁ na karaṇīyaṁ. |
‘This action by speech that I want to do might lead to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome verbal action with painful outcome, with painful result,’ then such a verbal action is definitely not to be done by you. |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
But if, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya—kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, vācāya kammaṁ karaṇīyaṁ. |
‘This action by speech that I want to do would not lead to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome verbal action with pleasant outcome, with pleasant result,’ then such a verbal action may be done by you. |
Karontenapi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ: |
“While you are doing an action by speech, Rāhula, you should reflect upon that same verbal action thus: |
‘yannu kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? |
‘Is this action by speech that I am doing leading to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome verbal action, with painful outcome, with painful result?’ |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
If, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. |
‘This action by speech that I am doing is leading to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome verbal action with painful outcome, with painful result,’ you should desist from such a verbal action. |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
But if, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. |
‘This action by speech that I am doing is not leading to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome verbal action with pleasant outcome, with pleasant result,’ you may continue such a verbal action. |
Katvāpi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ: |
“After you have done an action by speech, Rāhula, you should reflect upon that same verbal action thus: |
‘yannu kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? |
‘Has this action by speech that I have done led to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome verbal action, with painful outcome, with painful result?’ |
Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
If, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vacīkammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkattabbaṁ; |
‘This action by speech that I have done has led to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome verbal action with painful outcome, with painful result,’ then you should confess, reveal, and disclose such a verbal action to the Teacher or to wise spiritual companions; |
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjitabbaṁ. |
having confessed, revealed, and disclosed it, you should exercise restraint in the future. |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
But if, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. |
‘This action by speech that I have done has not led to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome verbal action with pleasant outcome, with pleasant result,’ then you should dwell in joy and gladness, training day and night in wholesome states. |
Yadeva tvaṁ, rāhula, manasā kammaṁ kattukāmo ahosi, tadeva te manokammaṁ paccavekkhitabbaṁ: |
“Whenever you want to do an action by mind, Rāhula, you should reflect upon that same mental action thus: |
‘yannu kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? |
‘Might this action by mind that I want to do lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome mental action, with painful outcome, with painful result?’ |
Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
If, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ sasakkaṁ na karaṇīyaṁ. |
‘This action by mind that I want to do might lead to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome mental action with painful outcome, with painful result,’ then such a mental action is definitely not to be done by you. |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
But if, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya—kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ karaṇīyaṁ. |
‘This action by mind that I want to do would not lead to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome mental action with pleasant outcome, with pleasant result,’ then such a mental action may be done by you. |
Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ: |
“While you are doing an action by mind, Rāhula, you should reflect upon that same mental action thus: |
‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? |
‘Is this action by mind that I am doing leading to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome mental action, with painful outcome, with painful result?’ |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
If, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. |
‘This action by mind that I am doing is leading to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome mental action with painful outcome, with painful result,’ you should desist from such a mental action. |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
But if, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. |
‘This action by mind that I am doing is not leading to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome mental action with pleasant outcome, with pleasant result,’ you may continue such a mental action. |
Katvāpi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ: |
“After you have done an action by mind, Rāhula, you should reflect upon that same mental action thus: |
‘yannu kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? |
‘Has this action by mind that I have done led to my own affliction, or to the affliction of others, or to the affliction of both? Is this an unwholesome mental action, with painful outcome, with painful result?’ |
Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
If, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ pana te, rāhula, manokammaṁ aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabbaṁ; |
‘This action by mind that I have done has led to my own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome mental action with painful outcome, with painful result,’ then, Rāhula, you should be troubled, ashamed, and disgusted by such a mental action; |
aṭṭīyitvā harāyitvā jigucchitvā āyatiṁ saṁvaraṁ āpajjitabbaṁ. |
being troubled, ashamed, and disgusted, you should exercise restraint in the future. |
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: |
But if, Rāhula, upon reflection you know: |
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. |
‘This action by mind that I have done has not led to my own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome mental action with pleasant outcome, with pleasant result,’ then you should dwell in joy and gladness, training day and night in wholesome states. |
Ye hi keci, rāhula, atītamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhesuṁ, vacīkammaṁ parisodhesuṁ, manokammaṁ parisodhesuṁ, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhesuṁ. |
“Rāhula, all those recluses and brahmins in the past who purified their bodily action, verbal action, and mental action, did so after repeated reflection. |
Yepi hi keci, rāhula, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhessanti, vacīkammaṁ parisodhessanti, manokammaṁ parisodhessanti, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessan”ti. |
All those recluses and brahmins in the future who will purify their bodily action, verbal action, and mental action, will do so after repeated reflection. |
Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhenti, vacīkammaṁ parisodhenti, manokammaṁ parisodhenti, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhenti. |
All those recluses and brahmins at present who purify their bodily action, verbal action, and mental action, do so after repeated reflection. |
Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessāmī’ti—evañhi te, rāhula, sikkhitabban”ti. |
Therefore, Rāhula, you should train thus: ‘We will purify bodily action after repeated reflection; we will purify verbal action after repeated reflection; we will purify mental action after repeated reflection.’ Thus, Rāhula, should you train.” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti. |
The Venerable Rāhula was satisfied and delighted in the Blessed One’s words. |
Ambalaṭṭhikarāhulovādasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Discourse on Advice to Rāhula at Ambalaṭṭhikā is finished. |
mn62 |
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Majjhima Nikāya 62 |
Middle Length Discourses 62 |
Mahārāhulovādasutta |
The Greater Discourse on Advice to Rāhula |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, entered Sāvatthī for alms. |
Āyasmāpi kho rāhulo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. |
The Venerable Rāhula also, having dressed in the morning, taking his bowl and outer robe, followed close behind the Blessed One. |
Atha kho bhagavā apaloketvā āyasmantaṁ rāhulaṁ āmantesi: |
Then the Blessed One looked back and addressed the Venerable Rāhula: |
“yaṁ kiñci, rāhula, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabban”ti. |
“Rāhula, whatever is material form—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all material form should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’” |
“Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti? |
“Only material form, Blessed One? Only material form, Fortunate One?” |
“Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti. |
“Material form, Rāhula, and feeling, Rāhula, and perception, Rāhula, and formations, Rāhula, and consciousness, Rāhula.” |
Atha kho āyasmā rāhulo “ko najja bhagavatā sammukhā ovādena ovadito gāmaṁ piṇḍāya pavisissatī”ti tato paṭinivattitvā aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Then the Venerable Rāhula thought: “Who, having been advised face to face by the Blessed One today, would enter a village for alms?” So he turned back from there and sat down at the foot of a certain tree, legs crossed, keeping his body erect, and setting up mindfulness before him. |
Addasā kho āyasmā sāriputto āyasmantaṁ rāhulaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
The Venerable Sāriputta saw the Venerable Rāhula sitting at the foot of a certain tree, legs crossed, keeping his body erect, and setting up mindfulness before him. |
Disvāna āyasmantaṁ rāhulaṁ āmantesi: |
Having seen him, he addressed the Venerable Rāhula: |
“ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop the meditation on mindfulness of breathing. |
Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā”ti. |
Mindfulness of breathing, Rāhula, when developed and cultivated, is of great fruit and great benefit.” |
Atha kho āyasmā rāhulo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; |
Then, in the evening, the Venerable Rāhula rose from seclusion and went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having gone, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: |
Seated at one side, the Venerable Rāhula said to the Blessed One: |
“kathaṁ bhāvitā nu kho, bhante, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti? |
“Venerable sir, how is mindfulness of breathing developed and cultivated so that it is of great fruit and great benefit?” |
“Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ—ayaṁ vuccati, rāhula, ajjhattikā pathavīdhātu. |
“Whatever, Rāhula, is internal, individual, hard, solid, and appropriated, that is to say: head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else is internal, individual, hard, solid, and appropriated—this, Rāhula, is called the internal earth element. |
Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. |
Both the internal earth element and the external earth element are simply earth element. |
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
That should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti. |
Having seen it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element, one makes the mind dispassionate towards the earth element. |
Katamā ca, rāhula, āpodhātu? |
And what, Rāhula, is the water element? |
Āpodhātu siyā ajjhattikā, siyā bāhirā. |
The water element may be internal or it may be external. |
Katamā ca, rāhula, ajjhattikā āpodhātu? |
And what, Rāhula, is the internal water element? |
Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—ayaṁ vuccati, rāhula, ajjhattikā āpodhātu. |
Whatever internally, individually, is water, watery, and appropriated, that is to say: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovia, urine, or whatever else internally, individually, is water, watery, and appropriated—this, Rāhula, is called the internal water element. |
Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. |
Both the internal water element and the external water element are simply water element. |
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
That should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti. |
Having seen it thus as it actually is with proper wisdom, one becomes disenchanted with the water element, one makes the mind dispassionate towards the water element. |
Katamā ca, rāhula, tejodhātu? |
And what, Rāhula, is the fire element? |
Tejodhātu siyā ajjhattikā, siyā bāhirā. |
The fire element may be internal or it may be external. |
Katamā ca, rāhula, ajjhattikā tejodhātu? |
And what, Rāhula, is the internal fire element? |
Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—ayaṁ vuccati, rāhula, ajjhattikā tejodhātu. |
Whatever internally, individually, is fire, fiery, and appropriated, that is to say: that by which one is warmed, that by which one ages, that by which one is consumed by fever, that by which what is eaten, drunk, chewed, and tasted gets properly digested, or whatever else internally, individually, is fire, fiery, and appropriated—this, Rāhula, is called the internal fire element. |
Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. |
Both the internal fire element and the external fire element are simply fire element. |
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
That should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti. |
Having seen it thus as it actually is with proper wisdom, one becomes disenchanted with the fire element, one makes the mind dispassionate towards the fire element. |
Katamā ca, rāhula, vāyodhātu? |
And what, Rāhula, is the air element? |
Vāyodhātu siyā ajjhattikā, siyā bāhirā. |
The air element may be internal or it may be external. |
Katamā ca, rāhula, ajjhattikā vāyodhātu? |
And what, Rāhula, is the internal air element? |
Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—ayaṁ vuccati, rāhula, ajjhattikā vāyodhātu. |
Whatever internally, individually, is air, airy, and appropriated, that is to say: upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that move through the limbs, in-breath and out-breath, or whatever else internally, individually, is air, airy, and appropriated—this, Rāhula, is called the internal air element. |
Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. |
Both the internal air element and the external air element are simply air element. |
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
That should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti. |
Having seen it thus as it actually is with proper wisdom, one becomes disenchanted with the air element, one makes the mind dispassionate towards the air element. |
Katamā ca, rāhula, ākāsadhātu? |
And what, Rāhula, is the space element? |
Ākāsadhātu siyā ajjhattikā, siyā bāhirā. |
The space element may be internal or it may be external. |
Katamā ca, rāhula, ajjhattikā ākāsadhātu? |
And what, Rāhula, is the internal space element? |
Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ, yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ, aghaṁ aghagataṁ, vivaraṁ vivaragataṁ, asamphuṭṭhaṁ, maṁsalohitehi upādinnaṁ—ayaṁ vuccati, rāhula, ajjhattikā ākāsadhātu. |
Whatever internally, individually, is space, spatial, and appropriated, that is to say: the ear holes, the nostril holes, the door of the mouth, and that by which one swallows what is eaten, drunk, chewed, and tasted, and where that lodges, and by which that passes out from the lower part of the body, or whatever else internally, individually, is space, spatial, void, voided, aperture, apertural, and untouched, appropriated by flesh and blood—this, Rāhula, is called the internal space element. |
Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. |
Both the internal space element and the external space element are simply space element. |
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. |
That should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ |
Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā cittaṁ nibbindati, ākāsadhātuyā cittaṁ virājeti. |
Having seen it thus as it actually is with proper wisdom, one becomes disenchanted with the space element, one makes the mind dispassionate towards the space element. |
Pathavīsamaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop meditation similar to earth. |
Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. |
For when you are developing meditation similar to earth, arisen agreeable and disagreeable contacts will not invade your mind and remain. |
Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; |
Just as, Rāhula, people throw clean things and unclean things, excrement and urine and spittle and pus and blood on the earth, and the earth is not horrified, humiliated, or disgusted because of that; |
evameva kho tvaṁ, rāhula, pathavīsamaṁ bhāvanaṁ bhāvehi. |
so too, Rāhula, develop meditation similar to earth. For when you are developing meditation similar to earth, arisen agreeable and disagreeable contacts will not invade your mind and remain. |
Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. |
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Āposamaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop meditation similar to water. |
Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. |
For when you are developing meditation similar to water, arisen agreeable and disagreeable contacts will not invade your mind and remain. |
Seyyathāpi, rāhula, āpasmiṁ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; |
Just as, Rāhula, people wash clean things and unclean things, excrement and urine and spittle and pus and blood in water, and the water is not horrified, humiliated, or disgusted because of that; |
evameva kho tvaṁ, rāhula, āposamaṁ bhāvanaṁ bhāvehi. |
so too, Rāhula, develop meditation similar to water. For when you are developing meditation similar to water, arisen agreeable and disagreeable contacts will not invade your mind and remain. |
Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. |
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Tejosamaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop meditation similar to fire. |
Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. |
For when you are developing meditation similar to fire, arisen agreeable and disagreeable contacts will not invade your mind and remain. |
Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; |
Just as, Rāhula, fire burns clean things and unclean things, excrement and urine and spittle and pus and blood, and the fire is not horrified, humiliated, or disgusted because of that; |
evameva kho tvaṁ, rāhula, tejosamaṁ bhāvanaṁ bhāvehi. |
so too, Rāhula, develop meditation similar to fire. For when you are developing meditation similar to fire, arisen agreeable and disagreeable contacts will not invade your mind and remain. |
Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. |
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Vāyosamaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop meditation similar to air. |
Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. |
For when you are developing meditation similar to air, arisen agreeable and disagreeable contacts will not invade your mind and remain. |
Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; |
Just as, Rāhula, air blows on clean things and unclean things, on excrement and urine and spittle and pus and blood, and the air is not horrified, humiliated, or disgusted because of that; |
evameva kho tvaṁ, rāhula, vāyosamaṁ bhāvanaṁ bhāvehi. |
so too, Rāhula, develop meditation similar to air. For when you are developing meditation similar to air, arisen agreeable and disagreeable contacts will not invade your mind and remain. |
Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. |
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Ākāsasamaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop meditation similar to space. |
Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. |
For when you are developing meditation similar to space, arisen agreeable and disagreeable contacts will not invade your mind and remain. |
Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; |
Just as, Rāhula, space is not established anywhere; |
evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi. |
so too, Rāhula, develop meditation similar to space. For when you are developing meditation similar to space, arisen agreeable and disagreeable contacts will not invade your mind and remain. |
Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. |
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Mettaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop loving-kindness. |
Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati. |
For when you are developing loving-kindness, ill will will be abandoned. |
Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop compassion. |
Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā sā pahīyissati. |
For when you are developing compassion, cruelty will be abandoned. |
Muditaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop altruistic joy. |
Muditañhi te, rāhula, bhāvanaṁ bhāvayato yā arati sā pahīyissati. |
For when you are developing altruistic joy, discontent will be abandoned. |
Upekkhaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop equanimity. |
Upekkhañhi te, rāhula, bhāvanaṁ bhāvayato yo paṭigho so pahīyissati. |
For when you are developing equanimity, aversion will be abandoned. |
Asubhaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop meditation on foulness. |
Asubhañhi te, rāhula, bhāvanaṁ bhāvayato yo rāgo so pahīyissati. |
For when you are developing meditation on foulness, lust will be abandoned. |
Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop meditation on impermanence. |
Aniccasaññañhi te, rāhula, bhāvanaṁ bhāvayato yo asmimāno so pahīyissati. |
For when you are developing meditation on impermanence, the conceit ‘I am’ will be abandoned. |
Ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. |
“Rāhula, develop mindfulness of breathing. |
Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. |
Mindfulness of breathing, Rāhula, when developed and cultivated, is of great fruit and great benefit. |
Kathaṁ bhāvitā ca, rāhula, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? |
And how, Rāhula, is mindfulness of breathing developed and cultivated so that it is of great fruit and great benefit? |
Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Here, Rāhula, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, |
So satova assasati satova passasati. |
ever mindful he breathes in, mindful he breathes out. |
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; |
Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ |
rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. |
Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’ |
‘Sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati; |
He trains thus: ‘I shall breathe in experiencing the whole body’; |
‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati; |
he trains thus: ‘I shall breathe out experiencing the whole body.’ |
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati; |
He trains thus: ‘I shall breathe in calming the bodily formation’; |
‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. |
he trains thus: ‘I shall breathe out calming the bodily formation.’ |
‘Pītippaṭisaṁvedī assasissāmī’ti sikkhati; |
He trains thus: ‘I shall breathe in experiencing rapture’; |
‘pītippaṭisaṁvedī passasissāmī’ti sikkhati; |
he trains thus: ‘I shall breathe out experiencing rapture.’ |
‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati; |
He trains thus: ‘I shall breathe in experiencing pleasure’; |
‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati; |
he trains thus: ‘I shall breathe out experiencing pleasure.’ |
‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati; |
He trains thus: ‘I shall breathe in experiencing the mental formation’; |
‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; |
he trains thus: ‘I shall breathe out experiencing the mental formation.’ |
‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; |
He trains thus: ‘I shall breathe in calming the mental formation’; |
‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. |
he trains thus: ‘I shall breathe out calming the mental formation.’ |
‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati; |
He trains himself: ‘I will breathe in experiencing the mind’; |
‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; |
he trains himself: ‘I will breathe out experiencing the mind.’ |
‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati; |
He trains himself: ‘I will breathe in gladdening the mind’; |
‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; |
he trains himself: ‘I will breathe out gladdening the mind.’ |
‘samādahaṁ cittaṁ assasissāmī’ti sikkhati; |
He trains himself: ‘I will breathe in concentrating the mind’; |
‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; |
he trains himself: ‘I will breathe out concentrating the mind.’ |
‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati; |
He trains himself: ‘I will breathe in liberating the mind’; |
‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati. |
he trains himself: ‘I will breathe out liberating the mind.’ |
‘Aniccānupassī assasissāmī’ti sikkhati; |
He trains himself: ‘I will breathe in contemplating impermanence’; |
‘aniccānupassī passasissāmī’ti sikkhati; |
he trains himself: ‘I will breathe out contemplating impermanence.’ |
‘virāgānupassī assasissāmī’ti sikkhati; |
He trains himself: ‘I will breathe in contemplating fading away’; |
‘virāgānupassī passasissāmī’ti sikkhati; |
he trains himself: ‘I will breathe out contemplating fading away.’ |
‘nirodhānupassī assasissāmī’ti sikkhati; |
He trains himself: ‘I will breathe in contemplating cessation’; |
‘nirodhānupassī passasissāmī’ti sikkhati; |
he trains himself: ‘I will breathe out contemplating cessation.’ |
‘paṭinissaggānupassī assasissāmī’ti sikkhati; |
He trains himself: ‘I will breathe in contemplating relinquishment’; |
‘paṭinissaggānupassī passasissāmī’ti sikkhati. |
he trains himself: ‘I will breathe out contemplating relinquishment.’ |
Evaṁ bhāvitā kho, rāhula, ānāpānassati, evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. |
When mindfulness of breathing is developed and cultivated in this way, Rāhula, it is of great fruit and great benefit. |
Evaṁ bhāvitāya, rāhula, ānāpānassatiyā, evaṁ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti. |
When, Rāhula, mindfulness of breathing is thus developed and cultivated, even his final in-breaths and out-breaths cease with his knowing, not without his knowing.” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti. |
The Venerable Rāhula, gratified, rejoiced in the Blessed One’s words. |
Mahārāhulovādasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Greater Discourse of Advice to Rāhula is finished, the second. |
mn63 |
mn63 |
Majjhima Nikāya 63 |
Majjhima Nikāya 63 |
Cūḷamālukyasutta |
The Shorter Discourse to Mālukya |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
Then, while the Venerable Mālukyaputta was alone in seclusion, a reflection arose in his mind thus: |
“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: |
“These speculative views have been left undeclared by the Blessed One, set aside, and rejected: |
‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi—tāni me bhagavā na byākaroti. |
‘The world is eternal’ or ‘the world is not eternal’; ‘the world is finite’ or ‘the world is infinite’; ‘the soul is the same as the body’ or ‘the soul is one thing and the body another’; ‘the Tathāgata exists after death’ or ‘the Tathāgata does not exist after death’ or ‘the Tathāgata both exists and does not exist after death’ or ‘the Tathāgata neither exists nor does not exist after death’—these the Blessed One does not declare to me. |
Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. |
That the Blessed One does not declare these to me does not please me, it does not suit me. |
Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. |
I will go to the Blessed One and ask him about this matter. |
Sace me bhagavā byākarissati: |
If the Blessed One declares to me: |
‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ bhagavati brahmacariyaṁ carissāmi; |
‘The world is eternal’ or ‘the world is not eternal’ … or ‘the Tathāgata neither exists nor does not exist after death,’ then I will lead the holy life under the Blessed One. |
no ce me bhagavā byākarissati: |
If the Blessed One does not declare to me: |
‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti. |
‘The world is eternal’ or ‘the world is not eternal’ … or ‘the Tathāgata neither exists nor does not exist after death,’ then I will abandon the training and return to the low life.” |
Atha kho āyasmā mālukyaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; |
Then, in the evening, the Venerable Mālukyaputta emerged from seclusion and went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca: |
Seated thus, the Venerable Mālukyaputta said to the Blessed One: |
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: |
“Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘These speculative views have been left undeclared by the Blessed One, set aside, and rejected: |
‘sassato loko’tipi, ‘asassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi—tāni me bhagavā na byākaroti. |
‘The world is eternal’ or ‘the world is not eternal’ … or ‘the Tathāgata neither exists nor does not exist after death’—these the Blessed One does not declare to me. |
Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. |
That the Blessed One does not declare these to me does not please me, it does not suit me. |
Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. |
I will go to the Blessed One and ask him about this matter. |
Sace me bhagavā byākarissati: |
If the Blessed One declares to me: |
‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ bhagavati, brahmacariyaṁ carissāmi. |
‘The world is eternal’ or ‘the world is not eternal’ … or ‘the Tathāgata neither exists nor does not exist after death,’ then I will lead the holy life under the Blessed One. |
No ce me bhagavā byākarissati: |
If the Blessed One does not declare to me: |
‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti. |
‘The world is eternal’ or ‘the world is not eternal’ … or ‘the Tathāgata neither exists nor does not exist after death,’ then I will abandon the training and return to the low life.’ |
Sace bhagavā jānāti: |
If the Blessed One knows: |
‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; |
‘The world is eternal,’ let the Blessed One declare to me, ‘The world is eternal.’ |
sace bhagavā jānāti: |
If the Blessed One knows: |
‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. |
‘The world is not eternal,’ let the Blessed One declare to me, ‘The world is not eternal.’ |
No ce bhagavā jānāti: |
If the Blessed One does not know: |
‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: |
‘The world is eternal’ or ‘the world is not eternal,’ then for one who does not know, who does not see, this is the straightforward thing, namely: |
‘na jānāmi, na passāmī’ti. |
‘I do not know, I do not see.’ |
Sace bhagavā jānāti: |
If the Blessed One knows: |
‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; |
‘The world is finite,’ let the Blessed One declare to me, ‘The world is finite.’ |
sace bhagavā jānāti: |
If the Blessed One knows: |
‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. |
‘The world is infinite,’ let the Blessed One declare to me, ‘The world is infinite.’ |
No ce bhagavā jānāti: |
If the Blessed One does not know: |
‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: |
‘The world is finite’ or ‘the world is infinite,’ then for one who does not know, who does not see, this is the straightforward thing, namely: |
‘na jānāmi, na passāmī’ti. |
‘I do not know, I do not see.’ |
Sace bhagavā jānāti: |
If the Blessed One knows: |
‘taṁ jīvaṁ taṁ sarīran’ti, ‘taṁ jīvaṁ taṁ sarīran’ti me bhagavā byākarotu; |
‘The soul is the same as the body,’ let the Blessed One declare to me, ‘The soul is the same as the body.’ |
sace bhagavā jānāti: |
If the Blessed One knows: |
‘aññaṁ jīvaṁ aññaṁ sarīran’ti, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti me bhagavā byākarotu. |
‘The soul is one thing and the body another,’ let the Blessed One declare to me, ‘The soul is one thing and the body another.’ |
No ce bhagavā jānāti: |
If the Blessed One does not know: |
‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: |
‘The soul is the same as the body’ or ‘the soul is one thing and the body another,’ then for one who does not know, who does not see, this is the straightforward thing, namely: |
‘na jānāmi, na passāmī’ti. |
‘I do not know, I do not see.’ |
Sace bhagavā jānāti: |
If the Blessed One knows: |
‘hoti tathāgato paraṁ maraṇā’ti, ‘hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; |
‘The Tathāgata exists after death,’ let the Blessed One declare to me, ‘The Tathāgata exists after death.’ |
sace bhagavā jānāti: |
If the Blessed One knows: |
‘na hoti tathāgato paraṁ maraṇā’ti, ‘na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. |
‘The Tathāgata does not exist after death,’ let the Blessed One declare to me, ‘The Tathāgata does not exist after death.’ |
No ce bhagavā jānāti: |
If the Blessed One does not know: |
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: |
‘The Tathāgata exists after death’ or ‘the Tathāgata does not exist after death,’ then for one who does not know, who does not see, this is the straightforward thing, namely: |
‘na jānāmi na passāmī’ti. |
‘I do not know, I do not see.’ |
Sace bhagavā jānāti: |
If the Blessed One knows: |
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; |
‘The Tathāgata both exists and does not exist after death,’ let the Blessed One declare to me, ‘The Tathāgata both exists and does not exist after death.’ |
sace bhagavā jānāti: |
If the Blessed One knows: |
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. |
‘The Tathāgata neither exists nor does not exist after death,’ let the Blessed One declare to me, ‘The Tathāgata neither exists nor does not exist after death.’ |
No ce bhagavā jānāti: |
If the Blessed One does not know: |
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: |
‘The Tathāgata both exists and does not exist after death’ or ‘the Tathāgata neither exists nor does not exist after death,’ then for one who does not know, who does not see, this is the straightforward thing, namely: |
‘na jānāmi, na passāmī’”ti. |
‘I do not know, I do not see.’” |
“Kiṁ nu tāhaṁ, mālukyaputta, evaṁ avacaṁ: |
“Now did I, Mālukyaputta, ever say to you: |
‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: |
‘Come, Mālukyaputta, lead the holy life under me, and I will declare to you: |
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti? |
“The world is eternal” or “the world is not eternal,” or “the world is finite” or “the world is infinite,” or “the soul is the same as the body” or “the soul is one thing and the body another,” or “the Tathāgata exists after death” or “the Tathāgata does not exist after death” or “the Tathāgata both exists and does not exist after death” or “the Tathāgata neither exists nor does not exist after death”’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Tvaṁ vā pana maṁ evaṁ avaca: |
“Or did you ever say to me: |
‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: |
‘Venerable sir, I will lead the holy life under the Blessed One, and the Blessed One will declare to me: |
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti? |
“The world is eternal” or “the world is not eternal,” or “the world is finite” or “the world is infinite,” or “the soul is the same as the body” or “the soul is one thing and the body another,” or “the Tathāgata exists after death” or “the Tathāgata does not exist after death” or “the Tathāgata both exists and does not exist after death” or “the Tathāgata neither exists nor does not exist after death”’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Iti kira, mālukyaputta, nevāhaṁ taṁ vadāmi: |
“So, Mālukyaputta, I did not say to you: |
‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: |
‘Come, Mālukyaputta, lead the holy life under me, and I will declare to you: “The world is eternal” or “the world is not eternal” … or “the Tathāgata neither exists nor does not exist after death”’; |
“sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇāti vā”’ti; |
nor did you say to me: |
napi kira maṁ tvaṁ vadesi: |
‘Venerable sir, I will lead the holy life under the Blessed One, and the Blessed One will declare to me: |
‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: |
“The world is eternal” or “the world is not eternal” … or “the Tathāgata neither exists nor does not exist after death.”’ |
“sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. |
|
Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? |
That being so, foolish man, who are you and what are you abandoning? |
Yo kho, mālukyaputta, evaṁ vadeyya: |
If anyone, Mālukyaputta, should say thus: |
‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: |
‘I will not lead the holy life under the Blessed One until the Blessed One declares to me: |
“sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti, abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya. |
“The world is eternal” or “the world is not eternal” … or “the Tathāgata neither exists nor does not exist after death,”’ that would remain undeclared by the Tathāgata, and meanwhile that person would die. |
Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. |
Suppose, Mālukyaputta, a man were wounded by an arrow thickly smeared with poison. |
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ. |
His friends and companions, his kinsmen and relatives, would bring a surgeon to treat him. |
So evaṁ vadeyya: |
He would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; |
‘I will not have this arrow removed until I know the man who wounded me—whether he is a khattiya or a brahmin or a vessa or a sudda’; |
so evaṁ vadeyya: |
he would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti; |
‘I will not have this arrow removed until I know the man who wounded me—his name and his clan’; |
so evaṁ vadeyya: |
he would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; |
‘I will not have this arrow removed until I know the man who wounded me—whether he is tall or short or of medium height’; |
so evaṁ vadeyya: |
he would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; |
‘I will not have this arrow removed until I know the man who wounded me—whether he is dark or brown or golden-skinned’; |
so evaṁ vadeyya: |
he would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti; |
‘I will not have this arrow removed until I know the man who wounded me—whether he lives in such-and-such a village or town or city’; |
so evaṁ vadeyya: |
he would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; |
‘I will not have this arrow removed until I know the bow with which I was wounded—whether it was a longbow or a crossbow’; |
so evaṁ vadeyya: |
he would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ jiyaṁ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti; |
‘I will not have this arrow removed until I know the bowstring with which I was wounded—whether it was of swallow-wort or of hemp or of sinew or of munjā grass or of khīrapaṇṇī plant’; |
so evaṁ vadeyya: |
he would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yadi vā gacchaṁ yadi vā ropiman’ti; |
‘I will not have this arrow removed until I know the arrow with which I was wounded—whether it was a reed arrow or a shaft arrow’; |
so evaṁ vadeyya: |
he would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa pattehi vājitaṁ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti; |
‘I will not have this arrow removed until I know what kind of feathers were used on the arrow with which I was wounded—whether those of a vulture or a heron or a falcon or a peacock or a sithilahanu bird’; |
so evaṁ vadeyya: |
he would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṁ yadi vā gavassa yadi vā mahiṁsassa yadi vā bheravassa yadi vā semhārassā’ti; |
‘I will not have this arrow removed until I know with what kind of sinew the arrow was bound with which I was wounded—whether that of an ox or a buffalo or a lion or a monkey’; |
so evaṁ vadeyya: |
he would say: |
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ sallaṁ jānāmi yenamhi viddho, yadi vā sallaṁ yadi vā khurappaṁ yadi vā vekaṇḍaṁ yadi vā nārācaṁ yadi vā vacchadantaṁ yadi vā karavīrapattan’ti—aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya. |
‘I will not have this arrow removed until I know what kind of arrowhead I was wounded with—whether it was a spike, or a razor-edge, or a barbed point, or an iron dart, or a calf’s tooth, or a karavīra-leaf point’—all this would not be known to that man, Mālukyaputta, and meanwhile that man would die. |
Evameva kho, mālukyaputta, yo evaṁ vadeyya: |
So too, Mālukyaputta, if anyone should say thus: |
‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: |
‘I will not lead the holy life under the Blessed One until the Blessed One declares to me: |
“sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti—abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya. |
“The world is eternal” or “the world is not eternal” … or “the Tathāgata neither exists nor does not exist after death,”’—that would remain undeclared by the Tathāgata, and meanwhile that person would die. |
‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. |
‘The world is eternal,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That is not the case. |
‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. |
‘The world is not eternal,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That too is not the case. |
‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; |
Whether the view ‘the world is eternal’ exists, Mālukyaputta, or the view ‘the world is not eternal’ exists, there is still birth, there is old age, there is death, there are sorrow, lamentation, pain, grief, and despair, the destruction of which I prescribe here and now. |
yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. |
‘The world is finite,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That is not the case. |
‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. |
‘The world is infinite,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That too is not the case. |
‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. |
Whether the view ‘the world is finite’ exists, Mālukyaputta, or the view ‘the world is infinite’ exists, there is still birth, there is old age, there is death, there are sorrow, lamentation, pain, grief, and despair, the destruction of which I prescribe here and now. |
‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; |
‘The soul is the same as the body,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That is not the case. |
yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. |
‘The soul is one thing and the body another,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That too is not the case. |
‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. |
Whether the view ‘the soul is the same as the body’ exists, Mālukyaputta, or the view ‘the soul is one thing and the body another’ exists, there is still birth …pe… the destruction of which I prescribe here and now. |
‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. |
‘The Tathāgata exists after death,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That is not the case. |
‘Taṁ jīvaṁ taṁ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā diṭṭhiyā sati attheva jāti …pe… nighātaṁ paññapemi. |
‘The Tathāgata does not exist after death,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That too is not the case. |
‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. |
Whether the view ‘the Tathāgata exists after death’ exists, Mālukyaputta, or the view ‘the Tathāgata does not exist after death’ exists, there is still birth …pe… the destruction of which I prescribe here and now. |
‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. |
‘The Tathāgata both exists and does not exist after death,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That is not the case. |
‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. |
‘The Tathāgata neither exists nor does not exist after death,’ Mālukyaputta: if this view exists, would there be the living of the holy life? That too is not the case. |
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. |
Whether the view ‘the Tathāgata both exists and does not exist after death’ exists, Mālukyaputta, or the view ‘the Tathāgata neither exists nor does not exist after death’ exists, there is still birth …pe… the destruction of which I prescribe here and now. |
‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. |
|
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. |
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; |
Therefore, Mālukyaputta, remember what I have left undeclared as undeclared, |
byākatañca me byākatato dhāretha. |
and remember what I have declared as declared. |
Kiñca, mālukyaputta, mayā abyākataṁ? |
And what, Mālukyaputta, have I left undeclared? |
‘Sassato loko’ti mālukyaputta, mayā abyākataṁ; |
‘The world is eternal’—this, Mālukyaputta, I have left undeclared. |
‘asassato loko’ti—mayā abyākataṁ; |
‘The world is not eternal’—this I have left undeclared. |
‘antavā loko’ti—mayā abyākataṁ; |
‘The world is finite’—this I have left undeclared. |
‘anantavā loko’ti—mayā abyākataṁ; |
‘The world is infinite’—this I have left undeclared. |
‘taṁ jīvaṁ taṁ sarīran’ti—mayā abyākataṁ; |
‘The soul is the same as the body’—this I have left undeclared. |
‘aññaṁ jīvaṁ aññaṁ sarīran’ti—mayā abyākataṁ; |
‘The soul is one thing and the body another’—this I have left undeclared. |
‘hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ; |
‘The Tathāgata exists after death’—this I have left undeclared. |
‘na hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ; |
‘The Tathāgata does not exist after death’—this I have left undeclared. |
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ; |
‘The Tathāgata both exists and does not exist after death’—this I have left undeclared. |
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ. |
‘The Tathāgata neither exists nor does not exist after death’—this I have left undeclared. |
Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ? |
And why, Mālukyaputta, have I left this undeclared? |
Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. |
Because, Mālukyaputta, it is not connected with the goal, it is not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Tasmā taṁ mayā abyākataṁ. |
Therefore I have left it undeclared. |
Kiñca, mālukyaputta, mayā byākataṁ? |
And what, Mālukyaputta, have I declared? |
‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ; |
‘This is suffering’—this, Mālukyaputta, I have declared. |
‘ayaṁ dukkhasamudayo’ti—mayā byākataṁ; |
‘This is the origin of suffering’—this I have declared. |
‘ayaṁ dukkhanirodho’ti—mayā byākataṁ; |
‘This is the cessation of suffering’—this I have declared. |
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti—mayā byākataṁ. |
‘This is the way leading to the cessation of suffering’—this I have declared. |
Kasmā cetaṁ, mālukyaputta, mayā byākataṁ? |
And why, Mālukyaputta, have I declared this? |
Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. |
Because this is connected with the goal, this is fundamental to the holy life, this leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Tasmā taṁ mayā byākataṁ. |
Therefore I have declared it. |
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; |
Therefore, Mālukyaputta, remember what I have left undeclared as undeclared, |
byākatañca me byākatato dhārethā”ti. |
and remember what I have declared as declared.” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamano āyasmā mālukyaputto bhagavato bhāsitaṁ abhinandīti. |
The Venerable Mālukyaputta, gratified, rejoiced in the Blessed One’s words. |
Cūḷamālukyasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Shorter Discourse to Mālukya is finished, the third. |
mn64 |
mn64 |
Majjhima Nikāya 64 |
Majjhima Nikāya 64 |
Mahāmālukyasutta |
The Greater Discourse to Mālukya |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? |
“Do you remember, bhikkhus, the five lower fetters taught by me?” |
Evaṁ vutte, āyasmā mālukyaputto bhagavantaṁ etadavoca: |
When this was said, the Venerable Mālukyaputta said to the Blessed One: |
“ahaṁ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti. |
“I, venerable sir, remember the five lower fetters taught by the Blessed One.” |
“Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? |
“And how, Mālukyaputta, do you remember the five lower fetters taught by me?” |
“Sakkāyadiṭṭhiṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; |
“I remember, venerable sir, identity view taught by the Blessed One as a lower fetter; |
vicikicchaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; |
I remember, venerable sir, doubt taught by the Blessed One as a lower fetter; |
sīlabbataparāmāsaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; |
I remember, venerable sir, adherence to rules and observances taught by the Blessed One as a lower fetter; |
kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; |
I remember, venerable sir, sensual desire taught by the Blessed One as a lower fetter; |
byāpādaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi. |
I remember, venerable sir, ill will taught by the Blessed One as a lower fetter. |
Evaṁ kho ahaṁ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti. |
It is in this way, venerable sir, that I remember the five lower fetters taught by the Blessed One.” |
“Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi? |
“For whom, Mālukyaputta, do you remember these five lower fetters taught in this way? |
Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? |
Will not, Mālukyaputta, the wanderers of other sects refute you with this simile of the infant? |
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? |
For a young infant, Mālukyaputta, a tender, supine baby, does not even have the notion ‘identity,’ so how could identity view arise in him? |
Anusetvevassa sakkāyadiṭṭhānusayo. |
Yet the underlying tendency to identity view lies latent in him. |
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? |
For a young infant, Mālukyaputta, a tender, supine baby, does not even have the notion ‘dhamma,’ so how could doubt about dhammas arise in him? |
Anusetvevassa vicikicchānusayo. |
Yet the underlying tendency to doubt lies latent in him. |
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? |
For a young infant, Mālukyaputta, a tender, supine baby, does not even have the notion ‘rules,’ so how could adherence to rules and observances in regard to rules arise in him? |
Anusetvevassa sīlabbataparāmāsānusayo. |
Yet the underlying tendency to adherence to rules and observances lies latent in him. |
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? |
For a young infant, Mālukyaputta, a tender, supine baby, does not even have the notion ‘sensual pleasures,’ so how could sensual desire for sensual pleasures arise in him? |
Anusetvevassa kāmarāgānusayo. |
Yet the underlying tendency to sensual lust lies latent in him. |
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? |
For a young infant, Mālukyaputta, a tender, supine baby, does not even have the notion ‘beings,’ so how could ill will towards beings arise in him? |
Anusetvevassa byāpādānusayo. |
Yet the underlying tendency to ill will lies latent in him. |
Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti? |
Will not, Mālukyaputta, the wanderers of other sects refute you with this simile of the infant?” |
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: |
When this was said, the Venerable Ānanda said to the Blessed One: |
“etassa, bhagavā, kālo, etassa, sugata, kālo yaṁ bhagavā pañcorambhāgiyāni saṁyojanāni deseyya. |
“This is the time, Blessed One, this is the time, Sugata, for the Blessed One to teach the five lower fetters. |
Bhagavato sutvā bhikkhū dhāressantī”ti. |
Having heard it from the Blessed One, the bhikkhus will remember it.” |
“Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; |
“Then listen, Ānanda, and attend closely; |
bhāsissāmī”ti. |
I will speak.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idhānanda, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; |
“Here, Ānanda, an uninstructed ordinary person, who has no regard for noble ones, is unskilled in the Dhamma of the noble ones, untrained in the Dhamma of the noble ones, who has no regard for true men, is unskilled in the Dhamma of true men, untrained in the Dhamma of true men, dwells with a mind obsessed and enslaved by identity view; |
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti. |
and he does not understand as it actually is the escape from arisen identity view. |
Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. |
That identity view of his, become strong and uneliminated, is a lower fetter. |
Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; |
He dwells with a mind obsessed and enslaved by doubt; |
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. |
and he does not understand as it actually is the escape from arisen doubt. |
Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. |
That doubt of his, become strong and uneliminated, is a lower fetter. |
Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; |
He dwells with a mind obsessed and enslaved by adherence to rules and observances; |
uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti. |
and he does not understand as it actually is the escape from arisen adherence to rules and observances. |
Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. |
That adherence to rules and observances of his, become strong and uneliminated, is a lower fetter. |
Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena; |
He dwells with a mind obsessed and enslaved by sensual lust; |
uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. |
and he does not understand as it actually is the escape from arisen sensual lust. |
Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. |
That sensual lust of his, become strong and uneliminated, is a lower fetter. |
Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; |
He dwells with a mind obsessed and enslaved by ill will; |
uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti. |
and he does not understand as it actually is the escape from arisen ill will. |
Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. |
That ill will of his, become strong and uneliminated, is a lower fetter. |
Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; |
But, Ānanda, an instructed noble-one's-disciple, who has regard for noble ones, is skilled in the Dhamma of the noble ones, well trained in the Dhamma of the noble ones, who has regard for true men, is skilled in the Dhamma of true men, well trained in the Dhamma of true men, does not dwell with a mind obsessed and enslaved by identity view; |
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti. |
he understands as it actually is the escape from arisen identity view. |
Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. |
That identity view of his, along with its underlying tendency, is abandoned. |
Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; |
He does not dwell with a mind obsessed and enslaved by doubt; |
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. |
he understands as it actually is the escape from arisen doubt. |
Tassa sā vicikicchā sānusayā pahīyati. |
That doubt of his, along with its underlying tendency, is abandoned. |
Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; |
He does not dwell with a mind obsessed and enslaved by adherence to rules and observances; |
uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti. |
he understands as it actually is the escape from arisen adherence to rules and observances. |
Tassa so sīlabbataparāmāso sānusayo pahīyati. |
That adherence to rules and observances of his, along with its underlying tendency, is abandoned. |
Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; |
He does not dwell with a mind obsessed and enslaved by sensual lust; |
uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti. |
he understands as it actually is the escape from arisen sensual lust. |
Tassa so kāmarāgo sānusayo pahīyati. |
That sensual lust of his, along with its underlying tendency, is abandoned. |
Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; |
He does not dwell with a mind obsessed and enslaved by ill will; |
uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti. |
he understands as it actually is the escape from arisen ill will. |
Tassa so byāpādo sānusayo pahīyati. |
That ill will of his, along with its underlying tendency, is abandoned. |
Yo, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. |
That, Ānanda, without having followed the path and the practice for the abandonment of the five lower fetters, one will know or see or abandon the five lower fetters—this is impossible. |
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ acchetvā phegguṁ acchetvā sāracchedo bhavissatīti—netaṁ ṭhānaṁ vijjati; |
Suppose, Ānanda, a great tree standing possessed of heartwood: that without cutting through the bark, without cutting through the sapwood, one will cut through the heartwood—this is impossible. |
evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. |
So too, Ānanda, that without having followed the path and the practice for the abandonment of the five lower fetters, one will know or see or abandon the five lower fetters—this is impossible. |
Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. |
But that, Ānanda, by following the path and the practice for the abandonment of the five lower fetters, one will know or see or abandon the five lower fetters—this is possible. |
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ chetvā phegguṁ chetvā sāracchedo bhavissatīti—ṭhānametaṁ vijjati. |
Suppose, Ānanda, a great tree standing possessed of heartwood: that by cutting through the bark, by cutting through the sapwood, one will cut through the heartwood—this is possible. |
evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. |
So too, Ānanda, that by following the path and the practice for the abandonment of the five lower fetters, one will know or see or abandon the five lower fetters—this is possible. |
Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. |
Suppose, Ānanda, the river Ganges were full of water, level with the banks so a crow could drink from it. |
Atha dubbalako puriso āgaccheyya: |
Then a weak man might come along, thinking: |
‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti; |
‘By swimming across the current of this river Ganges with my arms, I will get safely to the further shore’; |
so na sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ. |
but he would not be able to get safely to the further shore. |
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; |
So too, Ānanda, when the Dhamma is being taught for the cessation of identity, if the mind of anyone does not enter into it, does not become confident, settled, and resolved; |
seyyathāpi so dubbalako puriso evamete daṭṭhabbā. |
such a one should be seen as like that weak man. |
Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. |
Suppose, Ānanda, the river Ganges were full of water, level with the banks so a crow could drink from it. |
Atha balavā puriso āgaccheyya: |
Then a strong man might come along, thinking: |
‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti; |
‘By swimming across the current of this river Ganges with my arms, I will get safely to the further shore’; |
so sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ. |
and he would be able to get safely to the further shore. |
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati; |
So too, Ānanda, when the Dhamma is being taught for the cessation of identity, if the mind of anyone enters into it, becomes confident, settled, and resolved; |
seyyathāpi so balavā puriso evamete daṭṭhabbā. |
such a one should be seen as like that strong man. |
Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya? |
And what, Ānanda, is the path, what is the practice for the abandonment of the five lower fetters? |
Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, Ānanda, secluded from acquisitions, with the abandoning of unwholesome states, with the complete tranquillization of bodily coarseness, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion. |
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. |
Whatever exists there of material form, feeling, perception, volitional formations, consciousness—he sees these states as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as not-self. |
So tehi dhammehi cittaṁ paṭivāpeti. |
He turns his mind away from those states. |
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: |
Having turned his mind away from those states, he directs his mind towards the deathless element: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. |
‘This is the peaceful, this is the sublime, that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.’ |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; |
Standing on that, he attains the destruction of the taints. |
no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. |
If he does not attain the destruction of the taints, then by that very Dhamma-lust, by that very Dhamma-delight, with the destruction of the five lower fetters, he is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world. |
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. |
This too, Ānanda, is a path, this is a practice for the abandonment of the five lower fetters. |
Puna caparaṁ, ānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Again, Ānanda, with the stilling of directed thought and evaluation …pe… a bhikkhu enters upon and abides in the second jhāna …pe… the third jhāna …pe… the fourth jhāna. |
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. |
Whatever exists there of material form, feeling, perception, volitional formations, consciousness … pe… not liable to return from that world. |
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. |
This too, Ānanda, is a path, this is a practice for the abandonment of the five lower fetters. |
Puna caparaṁ, ānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Again, Ānanda, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and abides in the base of infinite space. |
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. |
Whatever exists there of feeling, perception, volitional formations, consciousness … pe… not liable to return from that world. |
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. |
This too, Ānanda, is a path, this is a practice for the abandonment of the five lower fetters. |
Puna caparaṁ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
Again, Ānanda, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and abides in the base of infinite consciousness. |
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. |
Whatever exists there of feeling, perception, volitional formations, consciousness … pe… not liable to return from that world. |
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. |
This too, Ānanda, is a path, this is a practice for the abandonment of the five lower fetters. |
Puna caparaṁ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
Again, Ānanda, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and abides in the base of nothingness. |
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. |
Whatever exists there of feeling, perception, volitional formations, consciousness … pe… not liable to return from that world. |
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāyā”ti. |
This too, Ānanda, is a path, this is a practice for the abandonment of the five lower fetters.” |
“Eso ce, bhante, maggo esā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti? |
“If, venerable sir, this is the path, this is the practice for the abandonment of the five lower fetters, then why is it that some bhikkhus here are liberated by mind, and some bhikkhus are liberated by wisdom?” |
“Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti. |
“Herein, Ānanda, I declare a difference in faculties,” said the Blessed One. |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. |
The Venerable Ānanda, gratified, rejoiced in the Blessed One’s words. |
Mahāmālukyasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Greater Discourse to Mālukya is finished, the fourth. |
mn65 |
mn65 |
Majjhima Nikāya 65 |
Majjhima Nikāya 65 |
Bhaddālisutta |
To Bhaddāli |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi; |
“I, bhikkhus, eat in one session; |
ekāsanabhojanaṁ kho, ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. |
eating in one session, bhikkhus, I experience little illness, little affliction, lightness, strength, and a comfortable abiding. |
Etha, tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha; |
Come, you too, bhikkhus, eat in one session; |
ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. |
eating in one session, bhikkhus, you too will experience little illness, little affliction, lightness, strength, and a comfortable abiding.” |
Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca: |
When this was said, the Venerable Bhaddāli said to the Blessed One: |
“ahaṁ kho, bhante, na ussahāmi ekāsanabhojanaṁ bhuñjituṁ; |
“I, venerable sir, am unable to eat in one session; |
ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti. |
eating in one session, venerable sir, I would have anxiety, I would have remorse.” |
“Tena hi tvaṁ, bhaddāli, yattha nimantito assasi tattha ekadesaṁ bhuñjitvā ekadesaṁ nīharitvāpi bhuñjeyyāsi. |
“Then, Bhaddāli, wherever you are invited, having eaten one portion there, you may eat another portion having carried it away. |
Evampi kho tvaṁ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti. |
Eating thus, Bhaddāli, you will maintain yourself on one session.” |
“Evampi kho ahaṁ, bhante, na ussahāmi bhuñjituṁ; |
“Even so, venerable sir, I am unable to eat; |
evampi hi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti. |
even eating thus, venerable sir, I would have anxiety, I would have remorse.” |
Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. |
Then, when the training rule was being laid down by the Blessed One, when the Sangha of bhikkhus was undertaking the training, the Venerable Bhaddāli declared his inability. |
Atha kho āyasmā bhaddāli sabbaṁ taṁ temāsaṁ na bhagavato sammukhībhāvaṁ adāsi, yathā taṁ satthusāsane sikkhāya aparipūrakārī. |
Then the Venerable Bhaddāli, for the entire three months, did not come into the Blessed One’s presence, just as one who is not fulfilling the training in the Teacher’s Dispensation. |
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti—niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatīti. |
Now at that time, a number of bhikkhus were doing robe-making for the Blessed One, thinking: “When his robe is finished, at the end of three months, the Blessed One will set out on tour.” |
Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; |
Then the Venerable Bhaddāli went to those bhikkhus; |
upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi. |
having approached, he exchanged greetings with those bhikkhus. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable talk, he sat down at one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddāliṁ te bhikkhū etadavocuṁ: |
When the Venerable Bhaddāli was seated at one side, those bhikkhus said to him: |
“idaṁ kho, āvuso bhaddāli, bhagavato cīvarakammaṁ karīyati. |
“Friend Bhaddāli, this robe-making is being done for the Blessed One. |
Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissati. |
When his robe is finished, at the end of three months, the Blessed One will set out on tour. |
Iṅghāvuso bhaddāli, etaṁ dosakaṁ sādhukaṁ manasi karohi, mā te pacchā dukkarataraṁ ahosī”ti. |
Come now, friend Bhaddāli, attend carefully to this fault, lest it become more difficult for you later.” |
“Evamāvuso”ti kho āyasmā bhaddāli tesaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, friends,” said the Venerable Bhaddāli in reply to those bhikkhus, and he went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho āyasmā bhaddāli bhagavantaṁ etadavoca: |
Seated thus, the Venerable Bhaddāli said to the Blessed One: |
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. |
“A transgression, venerable sir, has overcome me, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by the Blessed One, when the Sangha of bhikkhus was undertaking the training, I declared my inability. |
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. |
May the Blessed One, venerable sir, accept my transgression as a transgression, for the sake of future restraint.” |
“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. |
“Indeed, Bhaddāli, a transgression overcame you, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by me, when the Sangha of bhikkhus was undertaking the training, you declared your inability. |
Samayopi kho te, bhaddāli, appaṭividdho ahosi: |
But did you not, Bhaddāli, penetrate this point: |
‘bhagavā kho sāvatthiyaṁ viharati, bhagavāpi maṁ jānissati—bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. |
‘The Blessed One is dwelling in Sāvatthī, and the Blessed One will know of me—The bhikkhu named Bhaddāli is not fulfilling the training in the Teacher’s Dispensation’? |
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. |
This point too, Bhaddāli, you did not penetrate. |
Samayopi kho te, bhaddāli, appaṭividdho ahosi: |
But did you not, Bhaddāli, penetrate this point: |
‘sambahulā kho bhikkhū sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti—bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. |
‘Many bhikkhus have entered the rains retreat in Sāvatthī, and they too will know of me—The bhikkhu named Bhaddāli is not fulfilling the training in the Teacher’s Dispensation’? |
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. |
This point too, Bhaddāli, you did not penetrate. |
Samayopi kho te, bhaddāli, appaṭividdho ahosi: |
But did you not, Bhaddāli, penetrate this point: |
‘sambahulā kho bhikkhuniyo sāvatthiyaṁ vassaṁ upagatā, tāpi maṁ jānissanti—bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. |
‘Many bhikkhunīs have entered the rains retreat in Sāvatthī, and they too will know of me—The bhikkhu named Bhaddāli is not fulfilling the training in the Teacher’s Dispensation’? |
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. |
This point too, Bhaddāli, you did not penetrate. |
Samayopi kho te, bhaddāli, appaṭividdho ahosi: |
But did you not, Bhaddāli, penetrate this point: |
‘sambahulā kho upāsakā sāvatthiyaṁ paṭivasanti, tepi maṁ jānissanti—bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. |
‘Many lay followers are residing in Sāvatthī, and they too will know of me—The bhikkhu named Bhaddāli is not fulfilling the training in the Teacher’s Dispensation’? |
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. |
This point too, Bhaddāli, you did not penetrate. |
Samayopi kho te, bhaddāli, appaṭividdho ahosi: |
But did you not, Bhaddāli, penetrate this point: |
‘sambahulā kho upāsikā sāvatthiyaṁ paṭivasanti, tāpi maṁ jānissanti—bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. |
‘Many laywoman followers are residing in Sāvatthī, and they too will know of me—The bhikkhu named Bhaddāli is not fulfilling the training in the Teacher’s Dispensation’? |
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. |
This point too, Bhaddāli, you did not penetrate. |
Samayopi kho te, bhaddāli, appaṭividdho ahosi: |
But did you not, Bhaddāli, penetrate this point: |
‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti—bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. |
‘Many ascetics and brahmins of different sects have entered the rains retreat in Sāvatthī, and they too will know of me—The bhikkhu named Bhaddāli, a disciple of the ascetic Gotama, a senior bhikkhu, is not fulfilling the training in the Dispensation’? |
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti. |
This point too, Bhaddāli, you did not penetrate.” |
“Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. |
“A transgression, venerable sir, has overcome me, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by the Blessed One, when the Sangha of bhikkhus was undertaking the training, I declared my inability. |
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. |
May the Blessed One, venerable sir, accept my transgression as a transgression, for the sake of future restraint.” |
“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. |
“Indeed, Bhaddāli, a transgression overcame you, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by me, when the Sangha of bhikkhus was undertaking the training, you declared your inability. |
Taṁ kiṁ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṁ evaṁ vadeyyaṁ: |
What do you think, Bhaddāli? Suppose there were a bhikkhu liberated in both ways. If I were to say to him: |
‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti? |
‘Come, bhikkhu, you must walk in the mud for me,’ would he walk in it, or would he bend his body otherwise, or would he say ‘No’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kiṁ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto … kāyasakkhi … diṭṭhippatto … saddhāvimutto … dhammānusārī … saddhānusārī, tamahaṁ evaṁ vadeyyaṁ: |
“What do you think, Bhaddāli? Suppose there were a bhikkhu liberated by wisdom … a body-witness … one who has attained to view … one liberated by faith … a Dhamma-follower … a faith-follower. If I were to say to him: |
‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti? |
‘Come, bhikkhu, you must walk in the mud for me,’ would he walk in it, or would he bend his body otherwise, or would he say ‘No’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kiṁ maññasi, bhaddāli, api nu tvaṁ, bhaddāli, tasmiṁ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti? |
“What do you think, Bhaddāli? Were you at that time liberated in both ways, or liberated by wisdom, or a body-witness, or one who has attained to view, or one liberated by faith, or a Dhamma-follower, or a faith-follower?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Nanu tvaṁ, bhaddāli, tasmiṁ samaye ritto tuccho aparaddho”ti? |
“Were you not then, Bhaddāli, at that time empty, hollow, and at fault?” |
“Evaṁ, bhante. |
“Yes, venerable sir. |
Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. |
A transgression, venerable sir, has overcome me, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by the Blessed One, when the Sangha of bhikkhus was undertaking the training, I declared my inability. |
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. |
May the Blessed One, venerable sir, accept my transgression as a transgression, for the sake of future restraint.” |
“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. |
“Indeed, Bhaddāli, a transgression overcame you, as a fool, as a deluded one, as an unskillful one, in that when the training rule was being laid down by me, when the Sangha of bhikkhus was undertaking the training, you declared your inability. |
Yato ca kho tvaṁ, bhaddāli, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. |
But since you, Bhaddāli, having seen your transgression as a transgression, make amends according to Dhamma, we accept it from you. |
Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati. |
For this is growth, Bhaddāli, in the Noble One’s Vinaya, when one, having seen a transgression as a transgression, makes amends according to Dhamma, and undertakes future restraint. |
Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. |
Here, Bhaddāli, a certain bhikkhu is one who does not fulfil the training in the Teacher’s Dispensation. |
Tassa evaṁ hoti: |
It occurs to him: |
‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
‘Suppose I were to resort to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. |
Perhaps I might realize a state of further-men, a distinction in knowledge and vision worthy of the noble ones.’ |
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṁ upavadati. |
As he lives thus withdrawn, the Teacher reproaches him, the wise spiritual companions who investigate reproach him, the devas reproach him, and he reproaches himself. |
So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṁ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. |
Being reproached by the Teacher, reproached by wise spiritual companions who investigate, reproached by devas, and reproaching himself, he does not realize any state of further-men, any distinction in knowledge and vision worthy of the noble ones. |
Taṁ kissa hetu? |
For what reason? |
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya aparipūrakārissa. |
Because, Bhaddāli, it is so for one who does not fulfil the training in the Teacher’s Dispensation. |
Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. |
But here, Bhaddāli, a certain bhikkhu is one who fulfils the training in the Teacher’s Dispensation. |
Tassa evaṁ hoti: |
It occurs to him: |
‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
‘Suppose I were to resort to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. |
Perhaps I might realize a state of further-men, a distinction in knowledge and vision worthy of the noble ones.’ |
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṁ na upavadati. |
As he lives thus withdrawn, the Teacher does not reproach him, the wise spiritual companions who investigate do not reproach him, the devas do not reproach him, and he does not reproach himself. |
So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṁ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. |
Not being reproached by the Teacher, not reproached by wise spiritual companions who investigate, not reproached by devas, and not reproaching himself, he realizes a state of further-men, a distinction in knowledge and vision worthy of the noble ones. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion. |
Taṁ kissa hetu? |
For what reason? |
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. |
Because, Bhaddāli, it is so for one who fulfils the training in the Teacher’s Dispensation. |
Puna caparaṁ, bhaddāli, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
Again, Bhaddāli, with the stilling of directed thought and evaluation, a bhikkhu enters upon and abides in the second jhāna, which has internal Gconfidence and unification of mind, is without directed thought and evaluation, and has rapture and happiness born of concentration. |
Taṁ kissa hetu? |
For what reason? |
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. |
Because, Bhaddāli, it is so for one who fulfils the training in the Teacher’s Dispensation. |
Puna caparaṁ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
Again, Bhaddāli, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, he experiences happiness with the body; he enters upon and abides in the third jhāna, of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
‘Equanimous and mindful, one abides happily.’ |
Taṁ kissa hetu? |
For what reason? |
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. |
Because, Bhaddāli, it is so for one who fulfils the training in the Teacher’s Dispensation. |
Puna caparaṁ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Again, Bhaddāli, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Taṁ kissa hetu? |
For what reason? |
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. |
Because, Bhaddāli, it is so for one who fulfils the training in the Teacher’s Dispensation. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
He recollects his manifold past lives, that is, one birth, two births …pe… thus with their aspects and details he recollects his manifold past lives. |
Taṁ kissa hetu? |
For what reason? |
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. |
Because, Bhaddāli, it is so for one who fulfils the training in the Teacher’s Dispensation. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: |
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… vinipātaṁ nirayaṁ upapannā; |
‘These good beings, endowed with misconduct of body …pe… have reappeared in a state of deprivation, in a bad destination, in perdition, in hell; |
ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… sugatiṁ saggaṁ lokaṁ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. |
or these good beings, endowed with good conduct of body …pe… have reappeared in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human …pe… he understands how beings fare according to their kamma. |
Taṁ kissa hetu? |
For what reason? |
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. |
Because, Bhaddāli, it is so for one who fulfils the training in the Teacher’s Dispensation. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; |
He understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering’; |
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
he understands as it actually is: ‘These are taints’; he understands as it actually is: ‘This is the origin of taints’; he understands as it actually is: ‘This is the cessation of taints’; he understands as it actually is: ‘This is the way leading to the cessation of taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. |
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Taṁ kissa hetu? |
For what reason? |
Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissā”ti. |
Because, Bhaddāli, it is so for one who fulfils the training in the Teacher’s Dispensation.” |
Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca: |
When this was said, the Venerable Bhaddāli said to the Blessed One: |
“ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti? |
“What, venerable sir, is the reason, what is the cause, why they repeatedly and insistently take action against a certain bhikkhu here? |
Ko pana, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti? |
And what, venerable sir, is the reason, what is the cause, why they do not so repeatedly and insistently take action against a certain bhikkhu here?” |
“Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. |
“Here, Bhaddāli, a certain bhikkhu is a frequent offender, full of offences. |
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti nāha. |
When spoken to by the bhikkhus, he prevaricates, leads the talk astray, displays anger, hatred, and resentment, does not conduct himself properly, does not yield, does not make amends, and says, ‘I will do what makes the Sangha satisfied.’ |
Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: |
Therein, Bhaddāli, it occurs to the bhikkhus: |
‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. |
‘This friend, the bhikkhu, is a frequent offender, full of offences. |
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha. |
When spoken to by the bhikkhus, he prevaricates, leads the talk astray, displays anger, hatred, and resentment, does not conduct himself properly, does not yield, does not make amends, and does not say, “I will do what makes the Sangha satisfied.” |
Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti. |
It would be good, venerable sirs, if you were to examine this bhikkhu in such a way that this legal question might not quickly subside.’ |
Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati. |
Thus, Bhaddāli, the bhikkhus examine that bhikkhu in such a way that that legal question does not quickly subside. |
Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. |
But here, Bhaddāli, a certain bhikkhu is a frequent offender, full of offences. |
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha. |
When spoken to by the bhikkhus, he does not prevaricate, does not lead the talk astray, does not display anger, hatred, and resentment, conducts himself properly, yields, makes amends, and says, ‘I will do what makes the Sangha satisfied.’ |
Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: |
Therein, Bhaddāli, it occurs to the bhikkhus: |
‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. |
‘This friend, the bhikkhu, is a frequent offender, full of offences. |
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha. |
When spoken to by the bhikkhus, he does not prevaricate, does not lead the talk astray, does not display anger, hatred, and resentment, conducts himself properly, yields, makes amends, and says, “I will do what makes the Sangha satisfied.” |
Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti. |
It would be good, venerable sirs, if you were to examine this bhikkhu in such a way that this legal question might quickly subside.’ |
Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati. |
Thus, Bhaddāli, the bhikkhus examine that bhikkhu in such a way that that legal question quickly subsides. |
Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. |
Here, Bhaddāli, a certain bhikkhu is an occasional offender, not full of offences. |
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti nāha. |
When spoken to by the bhikkhus, he prevaricates, leads the talk astray, displays anger, hatred, and resentment, does not conduct himself properly, does not yield, does not make amends, and says, ‘I will do what makes the Sangha satisfied.’ |
Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: |
Therein, Bhaddāli, it occurs to the bhikkhus: |
‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. |
‘This friend, the bhikkhu, is an occasional offender, not full of offences. |
So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha. |
When spoken to by the bhikkhus, he prevaricates, leads the talk astray, displays anger, hatred, and resentment, does not conduct himself properly, does not yield, does not make amends, and does not say, “I will do what makes the Sangha satisfied.” |
Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti. |
It would be good, venerable sirs, if you were to examine this bhikkhu in such a way that this legal question might not quickly subside.’ |
Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati. |
Thus, Bhaddāli, the bhikkhus examine that bhikkhu in such a way that that legal question does not quickly subside. |
Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. |
But here, Bhaddāli, a certain bhikkhu is an occasional offender, not full of offences. |
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha. |
When spoken to by the bhikkhus, he does not prevaricate, does not lead the talk astray, does not display anger, hatred, and resentment, conducts himself properly, yields, makes amends, and says, ‘I will do what makes the Sangha satisfied.’ |
Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: |
Therein, Bhaddāli, it occurs to the bhikkhus: |
‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. |
‘This friend, the bhikkhu, is an occasional offender, not full of offences. |
So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha. |
When spoken to by the bhikkhus, he does not prevaricate, does not lead the talk astray, does not display anger, hatred, and resentment, conducts himself properly, yields, makes amends, and says, “I will do what makes the Sangha satisfied.” |
Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti. |
It would be good, venerable sirs, if you were to examine this bhikkhu in such a way that this legal question might quickly subside.’ |
Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati. |
Thus, Bhaddāli, the bhikkhus examine that bhikkhu in such a way that that legal question quickly subsides. |
Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. |
Here, Bhaddāli, a certain bhikkhu is carried along by mere faith, by mere affection. |
Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: |
Therein, Bhaddāli, it occurs to the bhikkhus: |
‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. |
‘This friend, the bhikkhu, is carried along by mere faith, by mere affection. |
Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma—mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti. |
If we repeatedly and insistently take action against this bhikkhu, perhaps even that mere faith, that mere affection of his might diminish.’ |
Seyyathāpi, bhaddāli, purisassa ekaṁ cakkhuṁ, tassa mittāmaccā ñātisālohitā taṁ ekaṁ cakkhuṁ rakkheyyuṁ: |
Suppose, Bhaddāli, a man has only one eye; his friends and companions, his kinsmen and relatives would protect that one eye, thinking: |
‘mā yampissa taṁ ekaṁ cakkhuṁ tamhāpi parihāyī’ti; |
‘Lest even that one eye of his should diminish’; |
evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. |
so too, Bhaddāli, a certain bhikkhu here is carried along by mere faith, by mere affection. |
Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: |
Therein, Bhaddāli, it occurs to the bhikkhus: |
‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. |
‘This friend, the bhikkhu, is carried along by mere faith, by mere affection. |
Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma—mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti. |
If we repeatedly and insistently take action against this bhikkhu, perhaps even that mere faith, that mere affection of his might diminish.’ |
Ayaṁ kho, bhaddāli, hetu ayaṁ paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti. |
This, Bhaddāli, is the reason, this is the cause why they repeatedly and insistently take action against a certain bhikkhu here. |
Ayaṁ pana, bhaddāli, hetu ayaṁ paccayo, yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti. |
And this, Bhaddāli, is the reason, this is the cause, why they do not so repeatedly and insistently take action against a certain bhikkhu here.” |
“Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu? |
“What, venerable sir, is the reason, what is the cause, why formerly there were fewer training rules but more bhikkhus were established in final knowledge? |
Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī”ti? |
And what, venerable sir, is the reason, what is the cause, why now there are more training rules but fewer bhikkhus are established in final knowledge?” |
“Evametaṁ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. |
“So it is, Bhaddāli. When beings are deteriorating and the true Dhamma is disappearing, there are more training rules and fewer bhikkhus are established in final knowledge. |
Na tāva, bhaddāli, satthā sāvakānaṁ sikkhāpadaṁ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. |
The Teacher, Bhaddāli, does not lay down a training rule for his disciples as long as certain conditions for the taints do not appear in the Sangha here. |
Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. |
But when, Bhaddāli, certain conditions for the taints appear in the Sangha here, then the Teacher lays down a training rule for his disciples for the very counteracting of those conditions for the taints. |
Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṁ patto hoti. |
Certain conditions for the taints do not appear in the Sangha here, Bhaddāli, as long as the Sangha has not reached greatness. |
Yato ca kho, bhaddāli, saṅgho mahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. |
But when, Bhaddāli, the Sangha has reached greatness, then certain conditions for the taints appear in the Sangha here. |
Atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. |
Then the Teacher lays down a training rule for his disciples for the very counteracting of those conditions for the taints. |
Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṁ patto hoti, yasaggaṁ patto hoti, bāhusaccaṁ patto hoti, rattaññutaṁ patto hoti. |
Certain conditions for the taints do not appear in the Sangha here, Bhaddāli, as long as the Sangha has not reached the peak of gain, the peak of glory, the peak of great learning, the peak of seniority. |
Yato ca kho, bhaddāli, saṅgho rattaññutaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. |
But when, Bhaddāli, the Sangha has reached the peak of seniority, then certain conditions for the taints appear in the Sangha here, then the Teacher lays down a training rule for his disciples for the very counteracting of those conditions for the taints. |
Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṁ ājānīyasusūpamaṁ dhammapariyāyaṁ desesiṁ. |
Few were you, Bhaddāli, at that time when I taught you the Dhamma exposition with the simile of the thoroughbred colt. |
Taṁ sarasi bhaddālī”ti? |
Do you remember that, Bhaddāli?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Tatra, bhaddāli, kaṁ hetuṁ paccesī”ti? |
“What reason, Bhaddāli, do you infer for that?” |
“So hi nūnāhaṁ, bhante, dīgharattaṁ satthusāsane sikkhāya aparipūrakārī ahosin”ti. |
“Indeed, venerable sir, for a long time I was one who did not fulfil the training in the Teacher’s Dispensation.” |
“Na kho, bhaddāli, eseva hetu, esa paccayo. |
“That, Bhaddāli, is not the only reason, not the only cause. |
Api ca me tvaṁ, bhaddāli, dīgharattaṁ cetasā cetoparicca vidito: |
But you, Bhaddāli, have for a long time been known to me by mind as I have mentally encompassed you: |
‘na cāyaṁ moghapuriso mayā dhamme desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṁ suṇātī’ti. |
‘This foolish man does not, when the Dhamma is being taught by me, make an effort, pay attention, apply his whole mind, and listen to the Dhamma with attentive ear.’ |
Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi. |
However, Bhaddāli, I will teach you the Dhamma exposition with the simile of the thoroughbred colt. |
Taṁ suṇāhi, sādhukaṁ manasi karohi; |
Listen to that and attend closely; |
bhāsissāmī”ti. |
I will speak.” |
“Evaṁ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Bhaddāli replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Seyyathāpi, bhaddāli, dakkho assadamako bhadraṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti. |
“Suppose, Bhaddāli, a skilled horse-trainer, having obtained a fine thoroughbred colt, first trains it in wearing the bit. |
Tassa mukhādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa. |
While it is being trained in wearing the bit, it makes some struggles, contortions, and writhings, as it has not been trained in this before. |
So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati. |
But through repeated training and gradual training, it becomes composed in that respect. |
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti yugādhāne. |
When, Bhaddāli, the fine thoroughbred colt, through repeated training and gradual training, has become composed in that respect, the horse-trainer then trains it further in wearing the yoke. |
Tassa yugādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa. |
While it is being trained in wearing the yoke, it makes some struggles, contortions, and writhings, as it has not been trained in this before. |
So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati. |
But through repeated training and gradual training, it becomes composed in that respect. |
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṁse uttame jave uttame haye uttame sākhalye. |
When, Bhaddāli, the fine thoroughbred colt, through repeated training and gradual training, has become composed in that respect, the horse-trainer then trains it further in pacing, in circling, in trotting, in galloping, in charging, in royal qualities, in royal lineage, in supreme speed, in supreme fleetness, in supreme gentleness. |
Tassa uttame jave uttame haye uttame sākhalye kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa. |
While it is being trained in supreme speed, in supreme fleetness, in supreme gentleness, it makes some struggles, contortions, and writhings, as it has not been trained in this before. |
So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati. |
But through repeated training and gradual training, it becomes composed in that respect. |
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati. |
When, Bhaddāli, the fine thoroughbred colt, through repeated training and gradual training, has become composed in that respect, the horse-trainer then further endows it with adornments and accoutrements. |
Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṁ gacchati. |
Possessed of these ten factors, Bhaddāli, the fine thoroughbred colt becomes fit for a king, an asset to a king, and is reckoned as one of the king’s appurtenances. |
Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. |
So too, Bhaddāli, a bhikkhu possessed of ten qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. |
Katamehi dasahi? |
What are the ten? |
Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti—imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti. |
Here, Bhaddāli, a bhikkhu is possessed of the right view of one beyond training, possessed of the right resolve of one beyond training, possessed of the right speech of one beyond training, possessed of the right action of one beyond training, possessed of the right livelihood of one beyond training, possessed of the right effort of one beyond training, possessed of the right mindfulness of one beyond training, possessed of the right concentration of one beyond training, possessed of the right knowledge of one beyond training, possessed of the right liberation of one beyond training—possessed of these ten qualities, Bhaddāli, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamano āyasmā bhaddāli bhagavato bhāsitaṁ abhinandīti. |
The Venerable Bhaddāli, gratified, rejoiced in the Blessed One’s words. |
Bhaddālisuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Discourse to Bhaddāli is finished, the fifth. |
mn66 |
mn66 |
Majjhima Nikāya 66 |
Majjhima Nikāya 66 |
Laṭukikopamasutta |
The Simile of the Quail |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Anguttarāpas at a market town of the Anguttarāpas named Āpaṇa. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, entered Āpaṇa for alms. |
Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. |
Having wandered for alms in Āpaṇa, after the meal, when he had returned from the alms round, he went to a certain forest grove for the day’s abiding. |
Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
Having entered that forest grove, he sat down at the root of a certain tree for the day’s abiding. |
Āyasmāpi kho udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. |
The Venerable Udāyī too, having dressed in the morning, taking his bowl and outer robe, entered Āpaṇa for alms. |
Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. |
Having wandered for alms in Āpaṇa, after the meal, when he had returned from the alms round, he went to that forest grove for the day’s abiding. |
Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
Having entered that forest grove, he sat down at the root of a certain tree for the day’s abiding. |
Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
Then, while the Venerable Udāyī was alone in seclusion, a reflection arose in his mind thus: |
“bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; |
“The Blessed One has been the remover of many painful states for us, the provider of many pleasant states for us; |
bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā”ti. |
the Blessed One has been the remover of many unwholesome states for us, the provider of many wholesome states for us.” |
Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; |
Then, in the evening, the Venerable Udāyī emerged from seclusion and went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho āyasmā udāyī bhagavantaṁ etadavoca: |
Seated thus, the Venerable Udāyī said to the Blessed One: |
“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
“Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: |
‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; |
‘The Blessed One has been the remover of many painful states for us, the provider of many pleasant states for us; |
bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’ti. |
the Blessed One has been the remover of many unwholesome states for us, the provider of many wholesome states for us.’ |
Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. |
Formerly, venerable sir, we used to eat in the evening, in the morning, and in the daytime out of hours. |
Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi: |
There was a time, venerable sir, when the Blessed One addressed the bhikkhus: |
‘iṅgha tumhe, bhikkhave, etaṁ divāvikālabhojanaṁ pajahathā’ti. |
‘Come, bhikkhus, abandon this daytime meal out of hours.’ |
Tassa mayhaṁ, bhante, ahudeva aññathattaṁ, ahudeva domanassaṁ: |
Then, venerable sir, I felt some alteration, some dejection: |
‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. |
‘Even the choice almsfood, solid and soft, which faithful householders give us in the daytime out of hours, the Blessed One tells us to abandon, the Sugata tells us to relinquish.’ |
Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ divāvikālabhojanaṁ pajahimhā. |
But we, venerable sir, seeing the love and respect, the shame and moral dread towards the Blessed One, abandoned that daytime meal out of hours. |
Te mayaṁ, bhante, sāyañceva bhuñjāma pāto ca. |
We then, venerable sir, ate in the evening and in the morning. |
Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi: |
There was a time, venerable sir, when the Blessed One addressed the bhikkhus: |
‘iṅgha tumhe, bhikkhave, etaṁ rattiṁvikālabhojanaṁ pajahathā’ti. |
‘Come, bhikkhus, abandon this nighttime meal out of hours.’ |
Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ: |
Then, venerable sir, I felt some alteration, some dejection: |
‘yampi no imesaṁ dvinnaṁ bhattānaṁ paṇītasaṅkhātataraṁ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. |
‘Even this, which of our two meals is considered more choice, the Blessed One tells us to abandon, the Sugata tells us to relinquish.’ |
Bhūtapubbaṁ, bhante, aññataro puriso divā sūpeyyaṁ labhitvā evamāha: |
Once upon a time, venerable sir, a man, having received some curry in the daytime, said: |
‘handa ca imaṁ nikkhipatha, sāyaṁ sabbeva samaggā bhuñjissāmā’ti. |
‘Come, put this aside, we will all eat together in the evening.’ |
Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṁ, appā divā. |
Whatever delicacies there are, venerable sir, they are all at night, little in the daytime. |
Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ rattiṁvikālabhojanaṁ pajahimhā. |
But we, venerable sir, seeing the love and respect, the shame and moral dread towards the Blessed One, abandoned that nighttime meal out of hours. |
Bhūtapubbaṁ, bhante, bhikkhū rattandhakāratimisāyaṁ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṁ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti. |
Once upon a time, venerable sir, bhikkhus wandering for alms in the thick darkness of the night would enter a cesspool, or fall into a sewer, or climb over a thorn hedge, or climb over a sleeping cow, or encounter young men who had committed crimes or who had not committed crimes, and women would invite them with unseemly proposals. |
Bhūtapubbāhaṁ, bhante, rattandhakāratimisāyaṁ piṇḍāya carāmi. |
Once upon a time, venerable sir, I was wandering for alms in the thick darkness of the night. |
Addasā kho maṁ, bhante, aññatarā itthī vijjantarikāya bhājanaṁ dhovantī. |
A certain woman, venerable sir, washing a pot in a flash of lightning, saw me. |
Disvā maṁ bhītā vissaramakāsi: |
Seeing me, she was frightened and screamed: |
‘abhumme pisāco vata man’ti. |
‘Goodness me, a demon has got me!’ |
Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ: |
When this was said, venerable sir, I said to that woman: |
‘nāhaṁ, bhagini, pisāco; |
‘I am not a demon, sister; |
bhikkhu piṇḍāya ṭhito’ti. |
I am a bhikkhu standing for alms.’ |
‘Bhikkhussa ātumārī, bhikkhussa mātumārī. |
‘The bhikkhu’s father is dead, the bhikkhu’s mother is dead! |
Varaṁ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṁ yaṁ rattandhakāratimisāyaṁ kucchihetu piṇḍāya carasī’ti. |
Better for you, bhikkhu, that your belly were cut open with a sharp butcher’s knife, than that you should wander for alms for the sake of your belly in the thick darkness of the night!’ |
Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti: |
When I recollect that, venerable sir, it occurs to me: |
‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; |
‘The Blessed One has been the remover of many painful states for us, the provider of many pleasant states for us; |
bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’”ti. |
the Blessed One has been the remover of many unwholesome states for us, the provider of many wholesome states for us.’” |
“Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: |
“So too, Udāyī, some foolish men here, when told by me, ‘Abandon this,’ say: |
‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti. |
‘What of this trifling, insignificant thing? This ascetic is too meticulous.’ |
Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. |
And they do not abandon it, and they show displeasure towards me. |
Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro— |
And for those bhikkhus who are desirous of training, that, Udāyī, becomes a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log— |
seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti. |
just as, Udāyī, a quail, tied by a rotting creeper, would come to death or capture or killing right there. |
Yo nu kho, udāyi, evaṁ vadeyya: |
Now, Udāyī, if someone were to say: |
‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti, tañhi tassā abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti; |
‘That rotting creeper by which that quail was tied, and came to death or capture or killing right there—that for it was a weak bond, a feeble bond, a rotting bond, an insubstantial bond’; |
sammā nu kho so, udāyi, vadamāno vadeyyā”ti? |
would he, Udāyī, speaking thus, be speaking rightly?” |
“No hetaṁ, bhante. |
“No, venerable sir. |
Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti, tañhi tassā balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti. |
That rotting creeper, venerable sir, by which that quail was tied, and came to death or capture or killing right there—that for it was a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log.” |
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: |
“So too, Udāyī, some foolish men here, when told by me, ‘Abandon this,’ say: |
‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti? |
‘What of this trifling, insignificant thing? This ascetic is too meticulous.’ |
Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. |
And they do not abandon it, and they show displeasure towards me. |
Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro. |
And for those bhikkhus who are desirous of training, that, Udāyī, becomes a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log. |
Idha panudāyi, ekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: |
But here, Udāyī, some sons of good family, when told by me, ‘Abandon this,’ say: |
‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? |
‘What of this trifling, insignificant thing, fit to be abandoned, that the Blessed One tells us to abandon, that the Sugata tells us to relinquish?’ |
Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. |
And they abandon it, and they do not show displeasure towards me. |
Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. |
And those bhikkhus who are desirous of training, having abandoned it, live with little trouble, with lightened burdens, subsisting on what is given by others, with a mind like that of a wild deer. |
Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ— |
For them, Udāyī, that becomes a weak bond, a feeble bond, a rotting bond, an insubstantial bond— |
seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati. |
just as, Udāyī, a king’s elephant with tusks like plowshares, huge, of noble breed, a battle-charger, tied with strong leather thongs, by slightly bending its body, breaks and shatters those bonds and goes wherever it wishes. |
Yo nu kho, udāyi, evaṁ vadeyya: |
Now, Udāyī, if someone were to say: |
‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati, tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro’ti; |
‘Those strong leather thongs by which that king’s elephant with tusks like plowshares, huge, of noble breed, a battle-charger, was tied, and by slightly bending its body, broke and shattered those bonds and went wherever it wished—that for it was a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log’; |
sammā nu kho so, udāyi, vadamāno vadeyyā”ti? |
would he, Udāyī, speaking thus, be speaking rightly?” |
“No hetaṁ, bhante. |
“No, venerable sir. |
Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati, tañhi tassa abalaṁ bandhanaṁ …pe… asārakaṁ bandhanan”ti. |
Those strong leather thongs, venerable sir, by which that king’s elephant with tusks like plowshares, huge, of noble breed, a battle-charger, was tied, and by slightly bending its body, broke and shattered those bonds and went wherever it wished—that for it was a weak bond …pe… an insubstantial bond.” |
“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: |
“So too, Udāyī, some sons of good family here, when told by me, ‘Abandon this,’ say: |
‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? |
‘What of this trifling, insignificant thing, fit to be abandoned, that the Blessed One tells us to abandon, that the Sugata tells us to relinquish?’ |
Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. |
And they abandon it, and they do not show displeasure towards me. |
Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. |
And those bhikkhus who are desirous of training, having abandoned it, live with little trouble, with lightened burdens, subsisting on what is given by others, with a mind like that of a wild deer. |
Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ. |
For them, Udāyī, that becomes a weak bond, a feeble bond, a rotting bond, an insubstantial bond. |
Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; |
Suppose, Udāyī, a poor man, destitute, without means; |
tassassa ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ, ekā jāyikā naparamarūpā. |
he might have one dilapidated little hut, crow-infested, not very fine, one dilapidated little bedstead, not very fine, one pot of grain-sweepings, not very fine, one wife, not very fine. |
So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. |
He might see a bhikkhu in a park, with hands and feet well washed, having eaten a pleasant meal, sitting in a cool shade, devoted to the higher mind. |
Tassa evamassa: |
It might occur to him: |
‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. |
‘Ah, happy is the state of an ascetic, ah, healthy is the state of an ascetic! |
So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Would that I too might shave off my hair and beard, put on the saffron robes, and go forth from the household life into homelessness!’ |
So na sakkuṇeyya ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. |
But he would not be able to abandon that one dilapidated little hut, crow-infested, not very fine, to abandon that one dilapidated little bedstead, not very fine, to abandon that one pot of grain-sweepings, not very fine, to abandon that one wife, not very fine, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness. |
Yo nu kho, udāyi, evaṁ vadeyya: |
Now, Udāyī, if someone were to say: |
‘yehi so puriso bandhanehi baddho na sakkoti ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ; |
‘Those bonds by which that man was bound, so that he could not abandon that one dilapidated little hut, crow-infested, not very fine, to abandon that one dilapidated little bedstead, not very fine, to abandon that one pot of grain-sweepings, not very fine, to abandon that one wife, not very fine, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness; |
tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti; |
that for him was a weak bond, a feeble bond, a rotting bond, an insubstantial bond’; |
sammā nu kho so, udāyi, vadamāno vadeyyā”ti? |
would he, Udāyī, speaking thus, be speaking rightly?” |
“No hetaṁ, bhante. |
“No, venerable sir. |
Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ; |
Those bonds, venerable sir, by which that man was bound, so that he could not abandon that one dilapidated little hut, crow-infested, not very fine, to abandon that one dilapidated little bedstead, not very fine, to abandon that one pot of grain-sweepings, not very fine, to abandon that one wife, not very fine, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness; |
tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti. |
that for him was a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log.” |
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: |
“So too, Udāyī, some foolish men here, when told by me, ‘Abandon this,’ say: |
‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti? |
‘What of this trifling, insignificant thing? This ascetic is too meticulous.’ |
Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. |
And they do not abandon it, and they show displeasure towards me. |
Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro. |
And for those bhikkhus who are desirous of training, that, Udāyī, becomes a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log. |
Seyyathāpi, udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṁ nikkhagaṇānaṁ cayo, nekānaṁ dhaññagaṇānaṁ cayo, nekānaṁ khettagaṇānaṁ cayo, nekānaṁ vatthugaṇānaṁ cayo, nekānaṁ bhariyagaṇānaṁ cayo, nekānaṁ dāsagaṇānaṁ cayo, nekānaṁ dāsigaṇānaṁ cayo; |
Suppose, Udāyī, a householder or a householder’s son, wealthy, of great riches, of great possessions, with heaps of many kahapanas, heaps of many grains, heaps of many fields, heaps of many lands, heaps of many wives, heaps of many male slaves, heaps of many female slaves; |
so ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. |
he might see a bhikkhu in a park, with hands and feet well washed, having eaten a pleasant meal, sitting in a cool shade, devoted to the higher mind. |
Tassa evamassa: |
It might occur to him: |
‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. |
‘Ah, happy is the state of an ascetic, ah, healthy is the state of an ascetic! |
So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Would that I too might shave off my hair and beard, put on the saffron robes, and go forth from the household life into homelessness!’ |
So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. |
He would be able to abandon those heaps of many kahapanas, to abandon those heaps of many grains, to abandon those heaps of many fields, to abandon those heaps of many lands, to abandon those heaps of many wives, to abandon those heaps of many male slaves, to abandon those heaps of many female slaves, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness. |
Yo nu kho, udāyi, evaṁ vadeyya: |
Now, Udāyī, if someone were to say: |
‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ, tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro’ti; |
‘Those bonds by which that householder or householder’s son was bound, so that he could abandon those heaps of many kahapanas, to abandon those heaps of many grains, to abandon those heaps of many fields, to abandon those heaps of many lands, to abandon those heaps of many wives, to abandon those heaps of many male slaves, to abandon those heaps of many female slaves, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness, that for him was a strong bond, a firm bond, a stout bond, an unrotting bond, a thick log’; |
sammā nu kho so, udāyi, vadamāno vadeyyā”ti? |
would he, Udāyī, speaking thus, be speaking rightly?” |
“No hetaṁ, bhante. |
“No, venerable sir. |
Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ; |
Those bonds, venerable sir, by which that householder or householder’s son was bound, so that he could abandon those heaps of many kahapanas, to abandon those heaps of many grains, to abandon those heaps of many fields, to abandon those heaps of many lands, to abandon those heaps of many wives, to abandon those heaps of many male slaves, to abandon those heaps of many female slaves, to shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness; |
tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan”ti. |
that for him was a weak bond, a feeble bond, a rotting bond, an insubstantial bond.” |
“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: |
“So too, Udāyī, some sons of good family here, when told by me, ‘Abandon this,’ say: |
‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? |
‘What of this trifling, insignificant thing, fit to be abandoned, that the Blessed One tells us to abandon, that the Sugata tells us to relinquish?’ |
Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. |
And they abandon it, and they do not show displeasure towards me. |
Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. |
And those bhikkhus who are desirous of training, having abandoned it, live with little trouble, with lightened burdens, subsisting on what is given by others, with a mind like that of a wild deer. |
Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ. |
For them, Udāyī, that becomes a weak bond, a feeble bond, a rotting bond, an insubstantial bond. |
Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ. |
There are these four kinds of persons, Udāyī, existing in the world. |
Katame cattāro? |
What four? |
Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. |
Here, Udāyī, a certain person is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions. |
Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. |
As he is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions, thoughts connected with acquisitions, accompanied by recollections, assail him. |
So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṁ gameti. |
He tolerates them, does not abandon them, does not dispel them, does not make them vanish, does not bring them to an end. |
Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. |
This person, Udāyī, I call ‘fettered,’ not ‘unfettered.’ |
Taṁ kissa hetu? |
For what reason? |
Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. |
Because the diversity of faculties, Udāyī, in this person is known to me. |
Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. |
But here, Udāyī, a certain person is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions. |
Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. |
As he is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions, thoughts connected with acquisitions, accompanied by recollections, assail him. |
So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. |
He does not tolerate them, abandons them, dispels them, makes them vanish, brings them to an end. |
Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. |
This person too, Udāyī, I call ‘fettered,’ not ‘unfettered.’ |
Taṁ kissa hetu? |
For what reason? |
Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. |
Because the diversity of faculties, Udāyī, in this person is known to me. |
Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. |
But here, Udāyī, a certain person is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions. |
Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; |
As he is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions, sometimes, due to a lapse of mindfulness, thoughts connected with acquisitions, accompanied by recollections, assail him; |
dandho, udāyi, satuppādo. |
slow, Udāyī, is the arising of mindfulness. |
Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. |
But he quickly abandons them, dispels them, makes them vanish, brings them to an end. |
Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; |
Suppose, Udāyī, a man were to let two or three drops of water fall onto an iron plate heated for a whole day; |
dandho, udāyi, udakaphusitānaṁ nipāto. |
slow, Udāyī, would be the falling of the water drops. |
Atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya. |
But they would quickly be consumed and vanish. |
Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. |
So too, Udāyī, a certain person here is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions. |
Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; |
As he is practicing for the abandoning of acquisitions, for the relinquishing of acquisitions, sometimes, due to a lapse of mindfulness, thoughts connected with acquisitions, accompanied by recollections, assail him; |
dandho, udāyi, satuppādo. |
slow, Udāyī, is the arising of mindfulness. |
Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. |
But he quickly abandons them, dispels them, makes them vanish, brings them to an end. |
Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. |
This person too, Udāyī, I call ‘fettered,’ not ‘unfettered.’ |
Taṁ kissa hetu? |
For what reason? |
Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. |
Because the diversity of faculties, Udāyī, in this person is known to me. |
Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. |
But here, Udāyī, a certain person, having understood, ‘Acquisition is the root of suffering’—thus having known, is without acquisitions, liberated in the destruction of acquisitions. |
Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti. |
This person, Udāyī, I call ‘unfettered,’ not ‘fettered.’ |
Taṁ kissa hetu? |
For what reason? |
Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. |
Because the diversity of faculties, Udāyī, in this person is known to me. |
Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ. |
These, Udāyī, are the four kinds of persons existing in the world. |
Pañca kho ime, udāyi, kāmaguṇā. |
These five, Udāyī, are cords of sensual pleasure. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, enticing; sounds cognizable by the ear …pe… odors cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, enticing. |
Ime kho, udāyi, pañca kāmaguṇā. |
These, Udāyī, are the five cords of sensual pleasure. |
Yaṁ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ miḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ, na sevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ; |
Whatever pleasure and joy, Udāyī, arise in dependence on these five cords of sensual pleasure, this is called sensual pleasure, a filthy pleasure, a worldly pleasure, an ignoble pleasure; it is not to be cultivated, not to be developed, not to be pursued; |
‘bhāyitabbaṁ etassa sukhassā’ti vadāmi. |
‘This pleasure is to be feared,’ I say. |
Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Here, Udāyī, a bhikkhu, quite secluded from sensual pleasures …pe… enters upon and abides in the first jhāna; with the stilling of directed thought and evaluation …pe… he enters upon and abides in the second jhāna; with the fading away of rapture …pe… he enters upon and abides in the third jhāna; with the abandoning of pleasure and pain …pe… he enters upon and abides in the fourth jhāna. |
Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ, āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ; |
This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of enlightenment; it is to be cultivated, to be developed, to be pursued; |
‘na bhāyitabbaṁ etassa sukhassā’ti vadāmi. |
‘This pleasure is not to be feared,’ I say. |
Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; |
Here, Udāyī, a bhikkhu, quite secluded from sensual pleasures …pe… enters upon and abides in the first jhāna; |
idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. |
this, Udāyī, I call being in a state of agitation. |
Kiñca tattha iñjitasmiṁ? |
And what therein is the state of agitation? |
Yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ. |
That therein directed thought and evaluation have not ceased—this therein is the state of agitation. |
Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; |
Here, Udāyī, a bhikkhu, with the stilling of directed thought and evaluation …pe… enters upon and abides in the second jhāna; |
idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. |
this too, Udāyī, I call being in a state of agitation. |
Kiñca tattha iñjitasmiṁ? |
And what therein is the state of agitation? |
Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ. |
That therein rapture and happiness have not ceased—this therein is the state of agitation. |
Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; |
Here, Udāyī, a bhikkhu, with the fading away of rapture …pe… enters upon and abides in the third jhāna; |
idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. |
this too, Udāyī, I call being in a state of agitation. |
Kiñca tattha iñjitasmiṁ? |
And what therein is the state of agitation? |
Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ. |
That therein equanimity and happiness have not ceased—this therein is the state of agitation. |
Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati; |
Here, Udāyī, a bhikkhu, with the abandoning of pleasure and pain …pe… enters upon and abides in the fourth jhāna; |
idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi. |
this, Udāyī, I call being in a state of non-agitation. |
Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; |
Here, Udāyī, a bhikkhu, quite secluded from sensual pleasures …pe… enters upon and abides in the first jhāna; |
idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. |
this, Udāyī, I say is ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ |
Ko ca tassa samatikkamo? |
And what is its transcendence? |
Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; |
Here, Udāyī, a bhikkhu, with the stilling of directed thought and evaluation …pe… enters upon and abides in the second jhāna; this is its transcendence. |
idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. |
This too, Udāyī, I say is ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ |
Ko ca tassa samatikkamo? |
And what is its transcendence? |
Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; |
Here, Udāyī, a bhikkhu, with the fading away of rapture …pe… enters upon and abides in the third jhāna; this is its transcendence. |
idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. |
This too, Udāyī, I say is ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ |
Ko ca tassa samatikkamo? |
And what is its transcendence? |
Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; |
Here, Udāyī, a bhikkhu, with the abandoning of pleasure and pain …pe… enters upon and abides in the fourth jhāna; this is its transcendence. |
idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. |
This too, Udāyī, I say is ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ |
Ko ca tassa samatikkamo? |
And what is its transcendence? |
Idhudāyi, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; |
Here, Udāyī, a bhikkhu, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ enters upon and abides in the base of infinite space; this is its transcendence. |
idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. |
This too, Udāyī, I say is ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ |
Ko ca tassa samatikkamo? |
And what is its transcendence? |
Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; |
Here, Udāyī, a bhikkhu, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ enters upon and abides in the base of infinite consciousness; this is its transcendence. |
idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. |
This too, Udāyī, I say is ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ |
Ko ca tassa samatikkamo? |
And what is its transcendence? |
Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; |
Here, Udāyī, a bhikkhu, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ enters upon and abides in the base of nothingness; this is its transcendence. |
idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. |
This too, Udāyī, I say is ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ |
Ko ca tassa samatikkamo? |
And what is its transcendence? |
Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; |
Here, Udāyī, a bhikkhu, by completely surmounting the base of nothingness, enters upon and abides in the base of neither-perception-nor-non-perception; this is its transcendence. |
idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. |
This too, Udāyī, I say is ‘not enough,’ I say ‘abandon it,’ I say ‘transcend it.’ |
Ko ca tassa samatikkamo? |
And what is its transcendence? |
Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ tassa samatikkamo; |
Here, Udāyī, a bhikkhu, by completely surmounting the base of neither-perception-nor-non-perception, enters upon and abides in the cessation of perception and feeling; this is its transcendence. |
iti kho ahaṁ, udāyi, nevasaññānāsaññāyatanassapi pahānaṁ vadāmi. |
Thus, Udāyī, I declare the abandoning even of the base of neither-perception-nor-non-perception. |
Passasi no tvaṁ, udāyi, taṁ saṁyojanaṁ aṇuṁ vā thūlaṁ vā yassāhaṁ no pahānaṁ vadāmī”ti? |
Do you see, Udāyī, any fetter, subtle or gross, the abandoning of which I do not declare?” |
“No hetaṁ, bhante”ti. |
“No, venerable sir.” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamano āyasmā udāyī bhagavato bhāsitaṁ abhinandīti. |
The Venerable Udāyī, gratified, rejoiced in the Blessed One’s words. |
Laṭukikopamasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Simile of the Quail is finished, the sixth. |
mn67 |
mn67 |
Majjhima Nikāya 67 |
Majjhima Nikāya 67 |
Cātumasutta |
At Cātumā |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā cātumāyaṁ viharati āmalakīvane. |
Thus have I heard. On one occasion the Blessed One was dwelling at Cātumā in the Myrobalan Wood. |
Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni honti bhagavantaṁ dassanāya. |
Now at that time about five hundred bhikkhus headed by Sāriputta and Moggallāna had arrived at Cātumā to see the Blessed One. |
Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṁ. |
And those visiting bhikkhus, while exchanging greetings with the resident bhikkhus, arranging lodgings, and putting away their bowls and robes, were making a loud noise, a great noise. |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? |
“Who are these, Ānanda, making a loud noise, a great noise? One would think they were fishermen hauling in a catch.” |
“Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya. |
“These, venerable sir, are about five hundred bhikkhus headed by Sāriputta and Moggallāna who have arrived at Cātumā to see the Blessed One. |
Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. |
These visiting bhikkhus, while exchanging greetings with the resident bhikkhus, arranging lodgings, and putting away their bowls and robes, are making a loud noise, a great noise.” |
“Tenahānanda, mama vacanena te bhikkhū āmantehi: |
“Then, Ānanda, in my name address those bhikkhus: |
‘satthā āyasmante āmantetī’”ti. |
‘The Teacher calls the venerable ones.’” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One, and he went to those bhikkhus; |
upasaṅkamitvā te bhikkhū etadavoca: |
having approached, he said to those bhikkhus: |
“satthā āyasmante āmantetī”ti. |
“The Teacher calls the venerable ones.” |
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; |
“Yes, friend,” those bhikkhus replied to the Venerable Ānanda, and they went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: |
When those bhikkhus were seated at one side, the Blessed One said to them: |
“kiṁ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? |
“Why, bhikkhus, are you making a loud noise, a great noise? One would think you were fishermen hauling in a catch.” |
“Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya. |
“These, venerable sir, are about five hundred bhikkhus headed by Sāriputta and Moggallāna who have arrived at Cātumā to see the Blessed One. |
Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. |
These visiting bhikkhus, while exchanging greetings with the resident bhikkhus, arranging lodgings, and putting away their bowls and robes, are making a loud noise, a great noise.” |
“Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban”ti. |
“Go, bhikkhus, I dismiss you. You are not to live in my presence.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya pakkamiṁsu. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One, and rising from their seats, having paid homage to the Blessed One and circumambulated him keeping their right side towards him, they packed up their lodgings, took their bowls and robes, and departed. |
Tena kho pana samayena cātumeyyakā sakyā santhāgāre sannipatitā honti kenacideva karaṇīyena. |
Now at that time the Sakyans of Cātumā had assembled in the assembly hall for some business. |
Addasaṁsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante; |
The Sakyans of Cātumā saw those bhikkhus coming from afar; |
disvāna yena te bhikkhū tenupasaṅkamiṁsu; |
seeing them, they went to those bhikkhus; |
upasaṅkamitvā te bhikkhū etadavocuṁ: |
having approached, they said to those bhikkhus: |
“handa kahaṁ pana tumhe āyasmanto gacchathā”ti? |
“Where are you venerable ones going?” |
“Bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito”ti. |
“The Sangha of bhikkhus, friends, has been dismissed by the Blessed One.” |
“Tenahāyasmanto muhuttaṁ nisīdatha, appeva nāma mayaṁ sakkuṇeyyāma bhagavantaṁ pasādetun”ti. |
“Then, venerable ones, sit down for a moment. Perhaps we might be able to appease the Blessed One.” |
“Evamāvuso”ti kho te bhikkhū cātumeyyakānaṁ sakyānaṁ paccassosuṁ. |
“Yes, friends,” those bhikkhus replied to the Sakyans of Cātumā. |
Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṁsu; |
Then the Sakyans of Cātumā went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinnā kho cātumeyyakā sakyā bhagavantaṁ etadavocuṁ: |
Seated thus, the Sakyans of Cātumā said to the Blessed One: |
“abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; |
“May the Blessed One, venerable sir, welcome the Sangha of bhikkhus; |
abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. |
may the Blessed One, venerable sir, greet the Sangha of bhikkhus. |
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; |
Just as, venerable sir, the Sangha of bhikkhus was formerly favored by the Blessed One; |
evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṁ. |
so too may the Blessed One now favor the Sangha of bhikkhus. |
Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ. |
There are here, venerable sir, new bhikkhus, recently gone forth, newly come to this Dhamma and Vinaya. |
Tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. |
If they do not get to see the Blessed One, there might be an alteration in them, there might be a change. |
Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; |
Just as, venerable sir, young seedlings, if they do not get water, there might be an alteration in them, there might be a change; |
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. |
so too, venerable sir, there are new bhikkhus here, recently gone forth, newly come to this Dhamma and Vinaya, if they do not get to see the Blessed One, there might be an alteration in them, there might be a change. |
Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; |
Just as, venerable sir, a young calf, if it does not see its mother, there might be an alteration in it, there might be a change; |
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. |
so too, venerable sir, there are new bhikkhus here, recently gone forth, newly come to this Dhamma and Vinaya, if they do not see the Blessed One, there might be an alteration in them, there might be a change. |
Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; |
May the Blessed One, venerable sir, welcome the Sangha of bhikkhus; |
abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. |
may the Blessed One, venerable sir, greet the Sangha of bhikkhus. |
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; |
Just as, venerable sir, the Sangha of bhikkhus was formerly favored by the Blessed One; |
evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti. |
so too may the Blessed One now favor the Sangha of bhikkhus.” |
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then Brahmā Sahampati, having known with his own mind the reflection in the Blessed One’s mind—just as a strong man might extend his flexed arm or flex his extended arm; |
evameva—brahmaloke antarahito bhagavato purato pāturahosi. |
even so—disappeared from the Brahma world and reappeared before the Blessed One. |
Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: |
Then Brahmā Sahampati, arranging his upper robe over one shoulder, extending his clasped hands towards the Blessed One, said to the Blessed One: |
“abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; |
“May the Blessed One, venerable sir, welcome the Sangha of bhikkhus; |
abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. |
may the Blessed One, venerable sir, greet the Sangha of bhikkhus. |
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; |
Just as, venerable sir, the Sangha of bhikkhus was formerly favored by the Blessed One; |
evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṁ. |
so too may the Blessed One now favor the Sangha of bhikkhus. |
Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. |
There are here, venerable sir, new bhikkhus, recently gone forth, newly come to this Dhamma and Vinaya, if they do not get to see the Blessed One, there might be an alteration in them, there might be a change. |
Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo; |
Just as, venerable sir, young seedlings, if they do not get water, there might be an alteration in them, there might be a change; |
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. |
so too, venerable sir, there are new bhikkhus here, recently gone forth, newly come to this Dhamma and Vinaya, if they do not get to see the Blessed One, there might be an alteration in them, there might be a change. |
Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; |
Just as, venerable sir, a young calf, if it does not see its mother, there might be an alteration in it, there might be a change; |
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. |
so too, venerable sir, there are new bhikkhus here, recently gone forth, newly come to this Dhamma and Vinaya, if they do not see the Blessed One, there might be an alteration in them, there might be a change. |
Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; |
May the Blessed One, venerable sir, welcome the Sangha of bhikkhus; |
abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. |
may the Blessed One, venerable sir, greet the Sangha of bhikkhus. |
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; |
Just as, venerable sir, the Sangha of bhikkhus was formerly favored by the Blessed One; |
evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti. |
so too may the Blessed One now favor the Sangha of bhikkhus.” |
Asakkhiṁsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṁ pasādetuṁ bījūpamena ca taruṇūpamena ca. |
The Sakyans of Cātumā and Brahmā Sahampati were able to appease the Blessed One with the simile of the seedlings and the simile of the young calf. |
Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi: |
Then the Venerable Mahāmoggallāna addressed the bhikkhus: |
“uṭṭhethāvuso, gaṇhatha pattacīvaraṁ. |
“Arise, friends, take your bowls and robes. |
Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā”ti. |
The Blessed One has been appeased by the Sakyans of Cātumā and by Brahmā Sahampati with the simile of the seedlings and the simile of the young calf.” |
“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṁsu; |
“Yes, friend,” those bhikkhus replied to the Venerable Mahāmoggallāna, and rising from their seats, taking their bowls and robes, they went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: |
When the Venerable Sāriputta was seated at one side, the Blessed One said to him: |
“kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite”ti? |
“What occurred to you, Sāriputta, when the Sangha of bhikkhus was dismissed by me?” |
“Evaṁ kho me, bhante, ahosi: |
“It occurred to me thus, venerable sir: |
‘bhagavatā bhikkhusaṅgho paṇāmito. |
‘The Sangha of bhikkhus has been dismissed by the Blessed One. |
Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’”ti. |
The Blessed One, now with little trouble, will abide devoted to a pleasant abiding in the here-and-now; we too, now with little trouble, will abide devoted to a pleasant abiding in the here-and-now.’” |
“Āgamehi tvaṁ, sāriputta, āgamehi tvaṁ, sāriputta, diṭṭhadhammasukhavihāran”ti. |
“Wait, Sāriputta, wait, Sāriputta! |
| ...etc... | |
| A pleasant abiding in the here-and-now.” | |
Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi: |
Then the Blessed One addressed the Venerable Mahāmoggallāna: |
“kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite”ti? |
“What occurred to you, Moggallāna, when the Sangha of bhikkhus was dismissed by me?” |
“Evaṁ kho me, bhante, ahosi: |
“It occurred to me thus, venerable sir: |
‘bhagavatā bhikkhusaṅgho paṇāmito. |
‘The Sangha of bhikkhus has been dismissed by the Blessed One. |
Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṁ pariharissāmā’”ti. |
The Blessed One, now with little trouble, will abide devoted to a pleasant abiding in the here-and-now; and I and the Venerable Sāriputta will now look after the Sangha of bhikkhus.’” |
“Sādhu sādhu, moggallāna. |
“Good, good, Moggallāna! |
Ahaṁ vā hi, moggallāna, bhikkhusaṅghaṁ parihareyyaṁ sāriputtamoggallānā vā”ti. |
Either I, Moggallāna, should look after the Sangha of bhikkhus, or Sāriputta and Moggallāna should.” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. |
“These four dangers, bhikkhus, are to be expected by one descending into the water. |
Katamāni cattāri? |
What four? |
Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ—imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. |
The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of sharks—these, bhikkhus, are the four dangers to be expected by one descending into the water. |
Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbāni. |
So too, bhikkhus, these four dangers are to be expected by a certain person here who has gone forth from the household life into homelessness in this Dhamma and Vinaya. |
Katamāni cattāri? |
What four? |
Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ. |
The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of sharks. |
Katamañca, bhikkhave, ūmibhayaṁ? |
And what, bhikkhus, is the danger of waves? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain son of good family has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; |
‘I am beset by birth, by old age, by death, by sorrows, by lamentations, by pains, by griefs, by despairs; beset by suffering, overcome by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps an end of this whole mass of suffering might be discerned.’ |
Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārī ovadanti, anusāsanti: |
To him, thus gone forth, his spiritual companions give advice and instruction: |
‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te ālokitabbaṁ, evaṁ te vilokitabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti. |
‘Thus you should go forward, thus you should go back, thus you should look ahead, thus you should look aside, thus you should bend, thus you should stretch, thus you should wear your triple robe and bowl.’ |
Tassa evaṁ hoti: |
It occurs to him: |
‘mayaṁ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma. |
‘Formerly, when we were householders, we advised others, we instructed others. |
Ime panamhākaṁ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṁ anusāsitabbaṁ maññantī’ti. |
But these, who are like our sons, it seems, like our grandsons, it seems, think they should advise us, instruct us.’ |
So sikkhaṁ paccakkhāya hīnāyāvattati. |
So he abandons the training and returns to the low life. |
Ayaṁ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called one who, afraid of the danger of waves, has abandoned the training and returned to the low life. |
‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ. |
‘Danger of waves,’ bhikkhus, is a term for anger and vexation. |
Katamañca, bhikkhave, kumbhīlabhayaṁ? |
And what, bhikkhus, is the danger of crocodiles? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain son of good family has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; |
‘I am beset by birth, by old age, by death, by sorrows, by lamentations, by pains, by griefs, by despairs; beset by suffering, overcome by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps an end of this whole mass of suffering might be discerned.’ |
Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārī ovadanti anusāsanti: |
To him, thus gone forth, his spiritual companions give advice and instruction: |
‘idaṁ te khāditabbaṁ, idaṁ te na khāditabbaṁ; |
‘This you may eat, this you may not eat; |
idaṁ te bhuñjitabbaṁ, idaṁ te na bhuñjitabbaṁ; |
this you may consume, this you may not consume; |
idaṁ te sāyitabbaṁ, idaṁ te na sāyitabbaṁ; |
this you may taste, this you may not taste; |
idaṁ te pātabbaṁ, idaṁ te na pātabbaṁ; |
this you may drink, this you may not drink; |
kappiyaṁ te khāditabbaṁ, akappiyaṁ te na khāditabbaṁ; |
what is allowable you may eat, what is unallowable you may not eat; |
kappiyaṁ te bhuñjitabbaṁ, akappiyaṁ te na bhuñjitabbaṁ; |
what is allowable you may consume, what is unallowable you may not consume; |
kappiyaṁ te sāyitabbaṁ, akappiyaṁ te na sāyitabbaṁ; |
what is allowable you may taste, what is unallowable you may not taste; |
kappiyaṁ te pātabbaṁ, akappiyaṁ te na pātabbaṁ; |
what is allowable you may drink, what is unallowable you may not drink; |
kāle te khāditabbaṁ, vikāle te na khāditabbaṁ; |
in time you may eat, out of time you may not eat; |
kāle te bhuñjitabbaṁ, vikāle te na bhuñjitabbaṁ; |
in time you may consume, out of time you may not consume; |
kāle te sāyitabbaṁ, vikāle te na sāyitabbaṁ; |
in time you may taste, out of time you may not taste; |
kāle te pātabbaṁ, vikāle te na pātabban’ti. |
in time you may drink, out of time you may not drink.’ |
Tassa evaṁ hoti: |
It occurs to him: |
‘mayaṁ kho pubbe agāriyabhūtā samānā yaṁ icchāma taṁ khādāma, yaṁ na icchāma na taṁ khādāma; |
‘Formerly, when we were householders, what we wished, we ate, what we did not wish, we did not eat; |
yaṁ icchāma taṁ bhuñjāma, yaṁ na icchāma na taṁ bhuñjāma; |
what we wished, we consumed, what we did not wish, we did not consume; |
yaṁ icchāma taṁ sāyāma, yaṁ na icchāma na taṁ sāyāma; |
what we wished, we tasted, what we did not wish, we did not taste; |
yaṁ icchāma taṁ pivāma, yaṁ na icchāma na taṁ pivāma; |
what we wished, we drank, what we did not wish, we did not drink; |
kappiyampi khādāma, akappiyampi khādāma; |
allowable things we ate, unallowable things we ate; |
kappiyampi bhuñjāma, akappiyampi bhuñjāma; |
allowable things we consumed, unallowable things we consumed; |
kappiyampi sāyāma, akappiyampi sāyāma; |
allowable things we tasted, unallowable things we tasted; |
kappiyampi pivāma, akappiyampi pivāma; |
allowable things we drank, unallowable things we drank; |
kālepi khādāma, vikālepi khādāma; |
in time we ate, out of time we ate; |
kālepi bhuñjāma vikālepi bhuñjāma; |
in time we consumed, out of time we consumed; |
kālepi sāyāma, vikālepi sāyāma; |
in time we tasted, out of time we tasted; |
kālepi pivāma, vikālepi pivāma. |
in time we drank, out of time we drank. |
Yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tatthapime mukhāvaraṇaṁ maññe karontī’ti. |
And when faithful householders give us choice solid and soft food in the daytime out of hours, even there these seem to put a muzzle on us.’ |
So sikkhaṁ paccakkhāya hīnāyāvattati. |
So he abandons the training and returns to the low life. |
Ayaṁ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called one who, afraid of the danger of crocodiles, has abandoned the training and returned to the low life. |
‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. |
‘Danger of crocodiles,’ bhikkhus, is a term for gluttony. |
Katamañca, bhikkhave, āvaṭṭabhayaṁ? |
And what, bhikkhus, is the danger of whirlpools? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain son of good family has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; |
‘I am beset by birth, by old age, by death, by sorrows, by lamentations, by pains, by griefs, by despairs; beset by suffering, overcome by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps an end of this whole mass of suffering might be discerned.’ |
So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati. |
Having thus gone forth, in the morning, having dressed, taking his bowl and outer robe, he enters a village or town for alms. |
Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. |
With body unguarded, speech unguarded, mindfulness unestablished, senses unrestrained, he there sees a householder or a householder’s son enjoying himself, endowed with and possessed of the five cords of sensual pleasure. |
Tassa evaṁ hoti: |
It occurs to him: |
‘mayaṁ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. |
‘Formerly, when we were householders, we enjoyed ourselves, endowed with and possessed of the five cords of sensual pleasure. |
Saṁvijjanti kho pana me kule bhogā. |
There are riches in my family. |
Sakkā bhoge ca bhuñjituṁ puññāni ca kātun’ti. |
It is possible both to enjoy riches and to do meritorious deeds.’ |
So sikkhaṁ paccakkhāya hīnāyāvattati. |
So he abandons the training and returns to the low life. |
Ayaṁ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called one who, afraid of the danger of whirlpools, has abandoned the training and returned to the low life. |
‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
‘Danger of whirlpools,’ bhikkhus, is a term for the five cords of sensual pleasure. |
Katamañca, bhikkhave, susukābhayaṁ? |
And what, bhikkhus, is the danger of sharks? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain son of good family has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; |
‘I am beset by birth, by old age, by death, by sorrows, by lamentations, by pains, by griefs, by despairs; beset by suffering, overcome by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps an end of this whole mass of suffering might be discerned.’ |
So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati. |
Having thus gone forth, in the morning, having dressed, taking his bowl and outer robe, he enters a village or town for alms. |
Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
With body unguarded, speech unguarded, mindfulness unestablished, senses unrestrained, he there sees a woman improperly dressed or improperly clad. |
Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Seeing a woman improperly dressed or improperly clad, lust agitates his mind. |
So rāgānuddhaṁsena cittena sikkhaṁ paccakkhāya hīnāyāvattati. |
With his mind agitated by lust, he abandons the training and returns to the low life. |
Ayaṁ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called one who, afraid of the danger of sharks, has abandoned the training and returned to the low life. |
‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. |
‘Danger of sharks,’ bhikkhus, is a term for women. |
Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbānī”ti. |
These, bhikkhus, are the four dangers to be expected by a certain person here who has gone forth from the household life into homelessness in this Dhamma and Vinaya.” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus, gratified, rejoiced in the Blessed One’s words. |
Cātumasuttaṁ niṭṭhitaṁ sattamaṁ. |
The Discourse at Cātumā is finished, the seventh. |
mn68 |
mn68 |
Majjhima Nikāya 68 |
Majjhima Nikāya 68 |
Naḷakapānasutta |
At Naḷakapāna |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu viharati naḷakapāne palāsavane. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Kosalans at Naḷakapāna in the Palāsa-tree wood. |
Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā honti—āyasmā ca anuruddho, āyasmā ca bhaddiyo, āyasmā ca kimilo, āyasmā ca bhagu, āyasmā ca koṇḍañño, āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā. |
Now at that time many well-known sons of good family had gone forth from the household life into homelessness out of faith in the Blessed One—the Venerable Anuruddha, the Venerable Bhaddiya, the Venerable Kimbila, the Venerable Bhagu, the Venerable Koṇḍañña, the Venerable Revata, the Venerable Ānanda, and other well-known sons of good family. |
Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. |
Now at that time the Blessed One was sitting in the open, surrounded by the Sangha of bhikkhus. |
Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: |
Then the Blessed One, referring to those sons of good family, addressed the bhikkhus: |
“ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti? |
“Those sons of good family, bhikkhus, who have gone forth from the household life into homelessness out of faith in me, are those bhikkhus, bhikkhus, delighting in the holy life?” |
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ. |
When this was said, those bhikkhus remained silent. |
Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: |
A second time the Blessed One, referring to those sons of good family, addressed the bhikkhus: |
“ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti? |
“Those sons of good family, bhikkhus, who have gone forth from the household life into homelessness out of faith in me, are those bhikkhus, bhikkhus, delighting in the holy life?” |
Dutiyampi kho te bhikkhū tuṇhī ahesuṁ. |
A second time those bhikkhus remained silent. |
Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: |
A third time the Blessed One, referring to those sons of good family, addressed the bhikkhus: |
“ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti? |
“Those sons of good family, bhikkhus, who have gone forth from the household life into homelessness out of faith in me, are those bhikkhus, bhikkhus, delighting in the holy life?” |
Tatiyampi kho te bhikkhū tuṇhī ahesuṁ. |
A third time those bhikkhus remained silent. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“yannūnāhaṁ te kulaputte puccheyyan”ti. |
“Suppose I were to ask those sons of good family.” |
Atha kho bhagavā āyasmantaṁ anuruddhaṁ āmantesi: |
Then the Blessed One addressed the Venerable Anuruddha: |
“kacci tumhe, anuruddhā, abhiratā brahmacariye”ti? |
“Are you, Anuruddhas, delighting in the holy life?” |
“Taggha mayaṁ, bhante, abhiratā brahmacariye”ti. |
“Indeed, venerable sir, we are delighting in the holy life.” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Etaṁ kho, anuruddhā, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe abhirameyyātha brahmacariye. |
It is fitting for you, Anuruddhas, sons of good family who have gone forth from the household life into homelessness out of faith, that you should delight in the holy life. |
Yena tumhe, anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṁ pabbajitā. |
You, Anuruddhas, endowed with auspicious youth, in the first stage of life, with jet-black hair, might have enjoyed sensual pleasures; yet you, Anuruddhas, endowed with auspicious youth, in the first stage of life, with jet-black hair, have gone forth from the household life into homelessness. |
Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṁ pabbajitā, na corābhinītā agārasmā anagāriyaṁ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṁ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṁ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṁ pabbajitā. |
And you, Anuruddhas, have not gone forth from the household life into homelessness because you were coerced by kings, nor coerced by robbers, nor because of debt, nor because of fear, nor because you were deprived of livelihood. |
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; |
But rather, ‘I am beset by birth, by old age, by death, by sorrows, by lamentations, by pains, by griefs, by despairs; beset by suffering, overcome by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti—nanu tumhe, anuruddhā, evaṁ saddhā agārasmā anagāriyaṁ pabbajitā”ti? |
perhaps an end of this whole mass of suffering might be discerned’—is it not thus, Anuruddhas, that you have gone forth from the household life into homelessness out of faith?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evaṁ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṁ? |
“And what, Anuruddhas, should be done by a son of good family thus gone forth? |
Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ pariyādāya tiṭṭhati, byāpādopi cittaṁ pariyādāya tiṭṭhati, thinamiddhampi cittaṁ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṁ pariyādāya tiṭṭhati, vicikicchāpi cittaṁ pariyādāya tiṭṭhati, aratīpi cittaṁ pariyādāya tiṭṭhati, tandīpi cittaṁ pariyādāya tiṭṭhati. |
If, Anuruddhas, secluded from sensual pleasures, secluded from unwholesome states, he does not attain rapture and happiness or something more peaceful than that, then covetousness invades his mind and remains, ill will invades his mind and remains, sloth and torpor invade his mind and remain, restlessness and remorse invade his mind and remain, doubt invades his mind and remain, discontent invades his mind and remains, lassitude invades his mind and remains. |
Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ. |
Secluded from sensual pleasures, secluded from unwholesome states, he does not attain rapture and happiness or something more peaceful than that. |
Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ na pariyādāya tiṭṭhati, byāpādopi cittaṁ na pariyādāya tiṭṭhati, thinamiddhampi cittaṁ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṁ na pariyādāya tiṭṭhati, vicikicchāpi cittaṁ na pariyādāya tiṭṭhati, aratīpi cittaṁ na pariyādāya tiṭṭhati, tandīpi cittaṁ na pariyādāya tiṭṭhati. |
If, Anuruddhas, secluded from sensual pleasures, secluded from unwholesome states, he attains rapture and happiness or something more peaceful than that, then covetousness does not invade his mind and remain, ill will does not invade his mind and remain, sloth and torpor do not invade his mind and remain, restlessness and remorse do not invade his mind and remain, doubt does not invade his mind and remain, discontent does not invade his mind and remain, lassitude does not invade his mind and remain. |
Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ. |
Secluded from sensual pleasures, secluded from unwholesome states, he attains rapture and happiness or something more peaceful than that. |
Kinti vo, anuruddhā, mayi hoti: |
What do you think of me, Anuruddhas: |
‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa; |
‘Those taints that are defiling, productive of renewed being, accompanied by anguish, ripening in suffering, leading to future birth, aging, and death—these are unabandoned by the Tathāgata; |
tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’”ti? |
therefore the Tathāgata uses one thing after reflection, endures one thing after reflection, avoids one thing after reflection, dispels one thing after reflection’?” |
“Na kho no, bhante, bhagavati evaṁ hoti: |
“It is not thus, venerable sir, that it is for us with regard to the Blessed One: |
‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa; |
‘Those taints that are defiling, productive of renewed being, accompanied by anguish, ripening in suffering, leading to future birth, aging, and death—these are unabandoned by the Tathāgata; |
tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’ti. |
therefore the Tathāgata uses one thing after reflection, endures one thing after reflection, avoids one thing after reflection, dispels one thing after reflection.’ |
Evaṁ kho no, bhante, bhagavati hoti: |
Rather, venerable sir, it is thus for us with regard to the Blessed One: |
‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te tathāgatassa; |
‘Those taints that are defiling, productive of renewed being, accompanied by anguish, ripening in suffering, leading to future birth, aging, and death—these are abandoned by the Tathāgata; |
tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’”ti. |
therefore the Tathāgata uses one thing after reflection, endures one thing after reflection, avoids one thing after reflection, dispels one thing after reflection.’” |
“Sādhu sādhu, anuruddhā. |
“Good, good, Anuruddhas! |
Tathāgatassa, anuruddhā, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
For the Tathāgata, Anuruddhas, those taints that are defiling, productive of renewed being, accompanied by anguish, ripening in suffering, leading to future birth, aging, and death—these are abandoned, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising. |
Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā; |
Just as, Anuruddhas, a palm tree with its top cut off is incapable of further growth; |
evameva kho, anuruddhā, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; |
so too, Anuruddhas, for the Tathāgata, those taints that are defiling, productive of renewed being, accompanied by anguish, ripening in suffering, leading to future birth, aging, and death—these are abandoned, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising; |
tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. |
therefore the Tathāgata uses one thing after reflection, endures one thing after reflection, avoids one thing after reflection, dispels one thing after reflection. |
Taṁ kiṁ maññasi, anuruddhā, kaṁ atthavasaṁ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti: |
What do you think, Anuruddhas, seeing what purpose does the Tathāgata declare of disciples who have passed away and died, their rebirths thus: |
‘asu amutra upapanno; |
‘So-and-so has reappeared in such-and-such a place; |
asu amutra upapanno’”ti? |
so-and-so has reappeared in such-and-such a place’?” |
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. |
“Our dhammas, venerable sir, are rooted in the Blessed One, have the Blessed One as their guide, the Blessed One as their resort. |
Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. |
It would be good, venerable sir, if the meaning of this statement would be clear to the Blessed One himself. |
Bhagavato sutvā bhikkhū dhāressantī”ti. |
Having heard it from the Blessed One, the bhikkhus will remember it.” |
“Na kho, anuruddhā, tathāgato janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: |
“Not, Anuruddhas, for the sake of deceiving people, not for the sake of prattling to people, not for the sake of gain, honor, and renown, not thinking, ‘Thus may people know me,’ does the Tathāgata declare of disciples who have passed away and died, their rebirths thus: |
‘asu amutra upapanno, asu amutra upapanno’ti. |
‘So-and-so has reappeared in such-and-such a place, so-and-so has reappeared in such-and-such a place.’ |
Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. |
But there are, Anuruddhas, sons of good family with faith, with sublime understanding, with sublime joy. |
Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti. |
Hearing that, they apply their minds to that goal. |
Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāya. |
For them, Anuruddhas, that is for their long-term welfare and happiness. |
Idhānuruddhā, bhikkhu suṇāti: |
Here, Anuruddhas, a bhikkhu hears: |
‘itthannāmo bhikkhu kālaṅkato; |
‘The bhikkhu named so-and-so has died; |
so bhagavatā byākato—aññāya saṇṭhahī’ti. |
he has been declared by the Blessed One—he was established in final knowledge.’ |
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: |
And that venerable one has been seen by him in person or heard of by hearsay: |
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. |
‘Such was that venerable one’s virtue, it is said; such was that venerable one’s dhamma, it is said; such was that venerable one’s wisdom, it is said; such was that venerable one’s abiding, it is said; such was that venerable one’s liberation, it is said.’ |
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. |
Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind to that goal. |
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a bhikkhu. |
Idhānuruddhā, bhikkhu suṇāti: |
Here, Anuruddhas, a bhikkhu hears: |
‘itthannāmo bhikkhu kālaṅkato; |
‘The bhikkhu named so-and-so has died; |
so bhagavatā byākato—pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. |
he has been declared by the Blessed One—with the destruction of the five lower fetters, he is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world.’ |
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: |
And that venerable one has been seen by him in person or heard of by hearsay: |
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. |
‘Such was that venerable one’s virtue, it is said; such was his dhamma …pe… such was his wisdom … such was his abiding … such was his liberation, it is said.’ |
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. |
Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind to that goal. |
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a bhikkhu. |
Idhānuruddhā, bhikkhu suṇāti: |
Here, Anuruddhas, a bhikkhu hears: |
‘itthannāmo bhikkhu kālaṅkato; |
‘The bhikkhu named so-and-so has died; |
so bhagavatā byākato—tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. |
he has been declared by the Blessed One—with the destruction of three fetters and the attenuation of lust, hatred, and delusion, he is a once-returner who, having come back to this world only once, will make an end of suffering.’ |
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: |
And that venerable one has been seen by him in person or heard of by hearsay: |
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. |
‘Such was that venerable one’s virtue, it is said; such was his dhamma …pe… such was his wisdom … such was his abiding … such was his liberation, it is said.’ |
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. |
Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind to that goal. |
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a bhikkhu. |
Idhānuruddhā, bhikkhu suṇāti: |
Here, Anuruddhas, a bhikkhu hears: |
‘itthannāmo bhikkhu kālaṅkato; |
‘The bhikkhu named so-and-so has died; |
so bhagavatā byākato—tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. |
he has been declared by the Blessed One—with the destruction of three fetters, he is a stream-enterer, no longer subject to perdition, certain, heading for enlightenment.’ |
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: |
And that venerable one has been seen by him in person or heard of by hearsay: |
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. |
‘Such was that venerable one’s virtue, it is said; such was his dhamma …pe… such was his wisdom … such was his abiding … such was his liberation, it is said.’ |
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. |
Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind to that goal. |
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a bhikkhu. |
Idhānuruddhā, bhikkhunī suṇāti: |
Here, Anuruddhas, a bhikkhunī hears: |
‘itthannāmā bhikkhunī kālaṅkatā; |
‘The bhikkhunī named so-and-so has died; |
sā bhagavatā byākatā—aññāya saṇṭhahī’ti. |
she has been declared by the Blessed One—she was established in final knowledge.’ |
Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: |
And that sister has been seen by her in person or heard of by hearsay: |
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti. |
‘Such was that sister’s virtue, it is said; such was that sister’s dhamma, it is said; such was that sister’s wisdom, it is said; such was that sister’s abiding, it is said; such was that sister’s liberation, it is said.’ |
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. |
Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind to that goal. |
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a bhikkhunī. |
Idhānuruddhā, bhikkhunī suṇāti: |
Here, Anuruddhas, a bhikkhunī hears: |
‘itthannāmā bhikkhunī kālaṅkatā; |
‘The bhikkhunī named so-and-so has died; |
sā bhagavatā byākatā—pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. |
she has been declared by the Blessed One—with the destruction of the five lower fetters, she is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world.’ |
Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: |
And that sister has been seen by her in person or heard of by hearsay: |
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā …pe… evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. |
‘Such was that sister’s virtue, it is said; such was her dhamma …pe… such was her wisdom … such was her abiding … such was her liberation, it is said.’ |
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. |
Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind to that goal. |
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a bhikkhunī. |
Idhānuruddhā, bhikkhunī suṇāti: |
Here, Anuruddhas, a bhikkhunī hears: |
‘itthannāmā bhikkhunī kālaṅkatā; |
‘The bhikkhunī named so-and-so has died; |
sā bhagavatā byākatā—tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. |
she has been declared by the Blessed One—with the destruction of three fetters and the attenuation of lust, hatred, and delusion, she is a once-returner who, having come back to this world only once, will make an end of suffering.’ |
Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: |
And that sister has been seen by her in person or heard of by hearsay: |
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā …pe… evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. |
‘Such was that sister’s virtue, it is said; such was her dhamma …pe… such was her wisdom … such was her abiding … such was her liberation, it is said.’ |
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. |
Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind to that goal. |
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a bhikkhunī. |
Idhānuruddhā, bhikkhunī suṇāti: |
Here, Anuruddhas, a bhikkhunī hears: |
‘itthannāmā bhikkhunī kālaṅkatā; |
‘The bhikkhunī named so-and-so has died; |
sā bhagavatā byākatā—tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. |
she has been declared by the Blessed One—with the destruction of three fetters, she is a stream-enterer, no longer subject to perdition, certain, heading for enlightenment.’ |
Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: |
And that sister has been seen by her in person or heard of by hearsay: |
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. |
‘Such was that sister’s virtue, it is said; such was her dhamma … such was her wisdom … such was her abiding … such was her liberation, it is said.’ |
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. |
Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind to that goal. |
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a bhikkhunī. |
Idhānuruddhā, upāsako suṇāti: |
Here, Anuruddhas, a lay follower hears: |
‘itthannāmo upāsako kālaṅkato; |
‘The lay follower named so-and-so has died; |
so bhagavatā byākato—pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. |
he has been declared by the Blessed One—with the destruction of the five lower fetters, he is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world.’ |
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: |
And that venerable one has been seen by him in person or heard of by hearsay: |
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. |
‘Such was that venerable one’s virtue, it is said; such was that venerable one’s dhamma, it is said; such was that venerable one’s wisdom, it is said; such was that venerable one’s abiding, it is said; such was that venerable one’s liberation, it is said.’ |
So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. |
Recollecting his faith, learning, generosity, and wisdom, he applies his mind to that goal. |
Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a lay follower. |
Idhānuruddhā, upāsako suṇāti: |
Here, Anuruddhas, a lay follower hears: |
‘itthannāmo upāsako kālaṅkato; |
‘The lay follower named so-and-so has died; |
so bhagavatā byākato—tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. |
he has been declared by the Blessed One—with the destruction of three fetters and the attenuation of lust, hatred, and delusion, he is a once-returner who, having come back to this world only once, will make an end of suffering.’ |
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: |
And that venerable one has been seen by him in person or heard of by hearsay: |
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. |
‘Such was that venerable one’s virtue, it is said; such was his dhamma … such was his wisdom … such was his abiding … such was his liberation, it is said.’ |
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. |
Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind to that goal. |
Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a lay follower. |
Idhānuruddhā, upāsako suṇāti: |
Here, Anuruddhas, a lay follower hears: |
‘itthannāmo upāsako kālaṅkato; |
‘The lay follower named so-and-so has died; |
so bhagavatā byākato—tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. |
he has been declared by the Blessed One—with the destruction of three fetters, he is a stream-enterer, no longer subject to perdition, certain, heading for enlightenment.’ |
So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: |
And that venerable one has been seen by him in person or heard of by hearsay: |
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. |
‘Such was that venerable one’s virtue, it is said; such was his dhamma … such was his wisdom … such was his abiding … such was his liberation, it is said.’ |
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. |
Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind to that goal. |
Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a lay follower. |
Idhānuruddhā, upāsikā suṇāti: |
Here, Anuruddhas, a laywoman follower hears: |
‘itthannāmā upāsikā kālaṅkatā; |
‘The laywoman follower named so-and-so has died; |
sā bhagavatā byākatā—pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. |
she has been declared by the Blessed One—with the destruction of the five lower fetters, she is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world.’ |
Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: |
And that sister has been seen by her in person or heard of by hearsay: |
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. |
‘Such was that sister’s virtue, it is said; such was her dhamma … such was her wisdom … such was her abiding … such was her liberation, it is said.’ |
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. |
Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind to that goal. |
Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a laywoman follower. |
Idhānuruddhā, upāsikā suṇāti: |
Here, Anuruddhas, a laywoman follower hears: |
‘itthannāmā upāsikā kālaṅkatā; |
‘The laywoman follower named so-and-so has died; |
sā bhagavatā byākatā—tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. |
she has been declared by the Blessed One—with the destruction of three fetters and the attenuation of lust, hatred, and delusion, she is a once-returner who, having come back to this world only once, will make an end of suffering.’ |
Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: |
And that sister has been seen by her in person or heard of by hearsay: |
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. |
‘Such was that sister’s virtue, it is said; such was her dhamma … such was her wisdom … such was her abiding … such was her liberation, it is said.’ |
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. |
Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind to that goal. |
Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a laywoman follower. |
Idhānuruddhā, upāsikā suṇāti: |
Here, Anuruddhas, a laywoman follower hears: |
‘itthannāmā upāsikā kālaṅkatā; |
‘The laywoman follower named so-and-so has died; |
sā bhagavatā byākatā—tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. |
she has been declared by the Blessed One—with the destruction of three fetters, she is a stream-enterer, no longer subject to perdition, certain, heading for enlightenment.’ |
Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: |
And that sister has been seen by her in person or heard of by hearsay: |
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti. |
‘Such was that sister’s virtue, it is said; such was that sister’s dhamma, it is said; such was that sister’s wisdom, it is said; such was that sister’s abiding, it is said; such was that sister’s liberation, it is said.’ |
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. |
Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind to that goal. |
Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti. |
Thus too, Anuruddhas, there is a comfortable abiding for a laywoman follower. |
Iti kho, anuruddhā, tathāgato na janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: |
Thus, Anuruddhas, the Tathāgata does not declare of disciples who have passed away and died, their rebirths thus: ‘So-and-so has reappeared in such-and-such a place, so-and-so has reappeared in such-and-such a place,’ for the sake of deceiving people, not for the sake of prattling to people, not for the sake of gain, honor, and renown, not thinking, ‘Thus may people know me.’ |
‘asu amutra upapanno, asu amutra upapanno’ti. |
...etc... |
Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. |
But there are, Anuruddhas, sons of good family with faith, with sublime understanding, with sublime joy. |
Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti. |
Hearing that, they apply their minds to that goal. |
Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāyā”ti. |
For them, Anuruddhas, that is for their long-term welfare and happiness.” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti. |
The Venerable Anuruddha, gratified, rejoiced in the Blessed One’s words. |
Naḷakapānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Discourse at Naḷakapāna is finished, the eighth. |
mn69 |
mn69 |
Majjhima Nikāya 69 |
Majjhima Nikāya 69 |
Goliyānisutta |
The Discourse about Goliyāni |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. |
Tena kho pana samayena goliyāni nāma bhikkhu āraññiko padasamācāro saṅghamajjhe osaṭo hoti kenacideva karaṇīyena. |
Now at that time, a bhikkhu named Goliyāni, a forest-dweller, who observed the practice of walking only, had come down to the midst of the Sangha for some business. |
Tatra kho āyasmā sāriputto goliyāniṁ bhikkhuṁ ārabbha bhikkhū āmantesi: |
There the Venerable Sāriputta, referring to the bhikkhu Goliyāni, addressed the bhikkhus: |
“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. |
“A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should be respectful and deferential towards his spiritual companions. |
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, is disrespectful and undeferential towards his spiritual companions, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is disrespectful and undeferential towards his spiritual companions?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. |
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should be respectful and deferential towards his spiritual companions. |
Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṁ: |
A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should be skilled in regard to seats: |
‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti. |
‘Thus I will not encroach upon elder bhikkhus when sitting down, nor will I obstruct new bhikkhus with my seat.’ |
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, is not skilled in regard to seats, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is not skilled in regard to seats?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṁ. |
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should be skilled in regard to seats. |
Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. |
A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should also know the proper conduct of behavior. |
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṁ na jānāti, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, does not even know the proper conduct of behavior, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṁ na jānātī’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one does not even know the proper conduct of behavior?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. |
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should also know the proper conduct of behavior. |
Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṁ. |
A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should not enter a village too late, nor return too early in the day. |
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṁ pavisati atidivā paṭikkamati, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, enters a village too late or returns too early in the day, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṁ pavisati atidivā paṭikkamatī’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one enters a village too late or returns too early in the day?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṁ. |
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should not enter a village too late, nor return too early in the day. |
Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjitabbaṁ. |
A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should not, before the meal or after the meal, frequent families. |
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjati, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, frequents families before the meal or after the meal, there will be those who say of him: |
‘Ayaṁ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṁ saṅghagatampi samudācaratī’ti—tassa bhavanti vattāro. |
‘Surely this venerable one, while living his solitary forest dwelling, his free-ranging life, has much indulged in untimely wandering, and that now manifests itself even when he has come to the Sangha’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjitabbaṁ. |
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should not, before the meal or after the meal, frequent families. |
Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṁ acapalena. |
A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should not be arrogant, not fickle. |
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, is arrogant and fickle, there will be those who say of him: |
‘Idaṁ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṁ cāpalyaṁ bahulīkataṁ, tamenaṁ saṅghagatampi samudācaratī’ti—tassa bhavanti vattāro. |
‘Surely this venerable one, while living his solitary forest dwelling, his free-ranging life, has much indulged in arrogance and fickleness, and that now manifests itself even when he has come to the Sangha’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṁ acapalena. |
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should not be arrogant, not fickle. |
Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṁ avikiṇṇavācena. |
A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should not be garrulous, not of scattered speech. |
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, is garrulous and of scattered speech, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is garrulous and of scattered speech?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṁ avikiṇṇavācena. |
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should not be garrulous, not of scattered speech. |
Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṁ kalyāṇamittena. |
A forest-dwelling bhikkhu, friends, when he has come to the Sangha and is dwelling in the Sangha, should be easy to speak to, having good friends. |
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, having come to the Sangha and dwelling in the Sangha, is difficult to speak to, having bad friends, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is difficult to speak to, having bad friends?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṁ kalyāṇamittena. |
Therefore, a forest-dwelling bhikkhu, when he has come to the Sangha and is dwelling in the Sangha, should be easy to speak to, having good friends. |
Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṁ. |
A forest-dwelling bhikkhu, friends, should have his sense faculties guarded. |
Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu has his sense faculties unguarded, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one has his sense faculties unguarded?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṁ. |
Therefore, a forest-dwelling bhikkhu should have his sense faculties guarded. |
Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṁ. |
A forest-dwelling bhikkhu, friends, should be moderate in eating. |
Sace, āvuso, āraññiko bhikkhu bhojane amattaññū hoti, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu is immoderate in eating, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is immoderate in eating?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṁ. |
Therefore, a forest-dwelling bhikkhu should be moderate in eating. |
Āraññikenāvuso, bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. |
A forest-dwelling bhikkhu, friends, should be devoted to wakefulness. |
Sace, āvuso, āraññiko bhikkhu jāgariyaṁ ananuyutto hoti, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu is not devoted to wakefulness, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṁ ananuyutto’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is not devoted to wakefulness?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. |
Therefore, a forest-dwelling bhikkhu should be devoted to wakefulness. |
Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṁ. |
A forest-dwelling bhikkhu, friends, should be energetic. |
Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu is lazy, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is lazy?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṁ. |
Therefore, a forest-dwelling bhikkhu should be energetic. |
Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṁ. |
A forest-dwelling bhikkhu, friends, should have his mindfulness established. |
Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu is of lapsed mindfulness, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is of lapsed mindfulness?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṁ. |
Therefore, a forest-dwelling bhikkhu should have his mindfulness established. |
Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṁ. |
A forest-dwelling bhikkhu, friends, should be concentrated. |
Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu is unconcentrated, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is unconcentrated?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṁ. |
Therefore, a forest-dwelling bhikkhu should be concentrated. |
Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṁ. |
A forest-dwelling bhikkhu, friends, should be wise. |
Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu is unwise, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one is unwise?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṁ. |
Therefore, a forest-dwelling bhikkhu should be wise. |
Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. |
A forest-dwelling bhikkhu, friends, should apply himself to the higher Dhamma and the higher Vinaya. |
Santāvuso, āraññikaṁ bhikkhuṁ abhidhamme abhivinaye pañhaṁ pucchitāro. |
There are, friends, those who will ask a forest-dwelling bhikkhu questions on the higher Dhamma and the higher Vinaya. |
Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, when asked a question on the higher Dhamma and the higher Vinaya, cannot explain it, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyatī’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one, when asked a question on the higher Dhamma and the higher Vinaya, cannot explain it?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. |
Therefore, a forest-dwelling bhikkhu should apply himself to the higher Dhamma and the higher Vinaya. |
Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. |
A forest-dwelling bhikkhu, friends, should apply himself to those peaceful liberations that transcend material form, the formless attainments. |
Santāvuso, āraññikaṁ bhikkhuṁ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ pucchitāro. |
There are, friends, those who will ask a forest-dwelling bhikkhu questions on those peaceful liberations that transcend material form, the formless attainments. |
Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, when asked a question on those peaceful liberations that transcend material form, the formless attainments, cannot explain it, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ puṭṭho na sampāyatī’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one, when asked a question on those peaceful liberations that transcend material form, the formless attainments, cannot explain it?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. |
Therefore, a forest-dwelling bhikkhu should apply himself to those peaceful liberations that transcend material form, the formless attainments. |
Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. |
A forest-dwelling bhikkhu, friends, should apply himself to states beyond the human. |
Santāvuso, āraññikaṁ bhikkhuṁ uttari manussadhamme pañhaṁ pucchitāro. |
There are, friends, those who will ask a forest-dwelling bhikkhu questions on states beyond the human. |
Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. |
If, friends, a forest-dwelling bhikkhu, when asked a question on states beyond the human, cannot explain it, there will be those who say of him: |
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṁ na jānātī’ti—tassa bhavanti vattāro. |
‘What is the point of this venerable one’s solitary forest dwelling, this free-ranging life, if this venerable one does not know the goal for the sake of which he went forth?’—there will be those who say this of him. |
Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo”ti. |
Therefore, a forest-dwelling bhikkhu should apply himself to states beyond the human.” |
Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: |
When this was said, the Venerable Mahāmoggallāna said to the Venerable Sāriputta: |
“āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī”ti? |
“Is it only, friend Sāriputta, by a forest-dwelling bhikkhu that these dhammas should be undertaken and observed, or also by one who dwells near a village?” |
“Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā”ti. |
“These dhammas, friend Moggallāna, should be undertaken and observed by a forest-dwelling bhikkhu, and even more so by one who dwells near a village.” |
Goliyānisuttaṁ niṭṭhitaṁ navamaṁ. |
The Discourse about Goliyāni is finished, the ninth. |
mn70 |
mn70 |
Majjhima Nikāya 70 |
Majjhima Nikāya 70 |
Kīṭāgirisutta |
At Kīṭāgiri |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. |
Thus have I heard. On one occasion the Blessed One was wandering on tour in the Kāsī country with a large Sangha of bhikkhus. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. |
“I, bhikkhus, eat at a time other than the night meal. |
Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. |
Eating at a time other than the night meal, bhikkhus, I experience little illness, little affliction, lightness, strength, and a comfortable abiding. |
Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. |
Come, you too, bhikkhus, eat at a time other than the night meal. |
Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. |
Eating at a time other than the night meal, bhikkhus, you too will experience little illness, little affliction, lightness, strength, and a comfortable abiding.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. |
Atha kho bhagavā kāsīsu anupubbena cārikaṁ caramāno yena kīṭāgiri nāma kāsīnaṁ nigamo tadavasari. |
Then the Blessed One, wandering on tour in the Kāsī country by stages, arrived at Kīṭāgiri, a market town of the Kāsīs. |
Tatra sudaṁ bhagavā kīṭāgirismiṁ viharati kāsīnaṁ nigame. |
There the Blessed One dwelt at Kīṭāgiri in the market town of the Kāsīs. |
Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṁ āvāsikā honti. |
Now at that time, the bhikkhus Assaji and Punabbasu were resident at Kīṭāgiri. |
Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu; |
Then a number of bhikkhus went to the bhikkhus Assaji and Punabbasu; |
upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ: |
having approached, they said to the bhikkhus Assaji and Punabbasu: |
“bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. |
“The Blessed One, friends, eats at a time other than the night meal, and so does the Sangha of bhikkhus. |
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. |
Eating at a time other than the night meal, friends, they experience little illness, little affliction, lightness, strength, and a comfortable abiding. |
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. |
Come, you too, friends, eat at a time other than the night meal. |
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. |
Eating at a time other than the night meal, friends, you too will experience little illness, little affliction, lightness, strength, and a comfortable abiding.” |
Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ: |
When this was said, the bhikkhus Assaji and Punabbasu said to those bhikkhus: |
“mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. |
“We, friends, eat in the evening, in the morning, and in the daytime out of hours. |
Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. |
Eating in the evening, in the morning, and in the daytime out of hours, we experience little illness, little affliction, lightness, strength, and a comfortable abiding. |
Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? |
Why should we, abandoning what is visible here and now, pursue what is of a later time? |
Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle”ti. |
We will eat in the evening, in the morning, and in the daytime out of hours.” |
Yato kho te bhikkhū nāsakkhiṁsu assajipunabbasuke bhikkhū saññāpetuṁ, atha yena bhagavā tenupasaṅkamiṁsu; |
Since those bhikkhus were unable to persuade the bhikkhus Assaji and Punabbasu, they went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Seated thus, those bhikkhus said to the Blessed One: |
“idha mayaṁ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; |
“Here, venerable sir, we went to the bhikkhus Assaji and Punabbasu; |
upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha: |
having approached, we said to the bhikkhus Assaji and Punabbasu: |
‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; |
‘The Blessed One, friends, eats at a time other than the night meal, and so does the Sangha of bhikkhus; |
aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. |
eating at a time other than the night meal, friends, they experience little illness, little affliction, lightness, strength, and a comfortable abiding. |
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. |
Come, you too, friends, eat at a time other than the night meal. |
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. |
Eating at a time other than the night meal, friends, you too will experience little illness, little affliction, lightness, strength, and a comfortable abiding.’ |
Evaṁ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṁ: |
When this was said, venerable sir, the bhikkhus Assaji and Punabbasu said to us: |
‘mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. |
‘We, friends, eat in the evening, in the morning, and in the daytime out of hours. |
Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. |
Eating in the evening, in the morning, and in the daytime out of hours, we experience little illness, little affliction, lightness, strength, and a comfortable abiding. |
Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? |
Why should we, abandoning what is visible here and now, pursue what is of a later time? |
Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’ti. |
We will eat in the evening, in the morning, and in the daytime out of hours.’ |
Yato kho mayaṁ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti. |
Since, venerable sir, we were unable to persuade the bhikkhus Assaji and Punabbasu, we now report this matter to the Blessed One.” |
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: |
Then the Blessed One addressed a certain bhikkhu: |
“ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi: |
“Come, bhikkhu, in my name address the bhikkhus Assaji and Punabbasu: |
‘satthā āyasmante āmantetī’”ti. |
‘The Teacher calls the venerable ones.’” |
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; |
“Yes, venerable sir,” that bhikkhu replied to the Blessed One, and he went to the bhikkhus Assaji and Punabbasu; |
upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca: |
having approached, he said to the bhikkhus Assaji and Punabbasu: |
“satthā āyasmante āmantetī”ti. |
“The Teacher calls the venerable ones.” |
“Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; |
“Yes, friend,” the bhikkhus Assaji and Punabbasu replied to that bhikkhu, and they went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca: |
When the bhikkhus Assaji and Punabbasu were seated at one side, the Blessed One said to them: |
“saccaṁ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṁ: |
“Is it true, bhikkhus, that a number of bhikkhus approached you and said: |
‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. |
‘The Blessed One, friends, eats at a time other than the night meal, and so does the Sangha of bhikkhus. |
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. |
Eating at a time other than the night meal, friends, they experience little illness, little affliction, lightness, strength, and a comfortable abiding. |
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. |
Come, you too, friends, eat at a time other than the night meal. |
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. |
Eating at a time other than the night meal, friends, you too will experience little illness, little affliction, lightness, strength, and a comfortable abiding.’ |
Evaṁ vutte, kira, bhikkhave, tumhe te bhikkhū evaṁ avacuttha: |
And when this was said, bhikkhus, you said to those bhikkhus: |
‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. |
‘We, friends, eat in the evening, in the morning, and in the daytime out of hours. |
Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. |
Eating in the evening, in the morning, and in the daytime out of hours, we experience little illness, little affliction, lightness, strength, and a comfortable abiding. |
Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? |
Why should we, abandoning what is visible here and now, pursue what is of a later time? |
Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’”ti. |
We will eat in the evening, in the morning, and in the daytime out of hours’?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Kiṁ nu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti? |
“Do you, bhikkhus, understand the Dhamma taught by me thus: that whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, for him unwholesome states decline and wholesome states increase?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Nanu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha idhekaccassa yaṁ evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti? |
“Do you not, bhikkhus, understand the Dhamma taught by me thus: that for a certain person here, when he experiences such a pleasant feeling, unwholesome states increase and wholesome states decline; but for another person here, when he experiences such a pleasant feeling, unwholesome states decline and wholesome states increase; that for a certain person here, when he experiences such a painful feeling, unwholesome states increase and wholesome states decline; but for another person here, when he experiences such a painful feeling, unwholesome states decline and wholesome states increase; that for a certain person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states decline; but for another person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states decline and wholesome states increase?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: |
If, bhikkhus, this were unknown to me, unseen, uncomprehended, unrealized, untouched by wisdom: |
‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; |
‘For a certain person here, when he experiences such a pleasant feeling, unwholesome states increase and wholesome states decline,’ then if I, not knowing this, were to say, ‘Abandon such a pleasant feeling’; |
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? |
would that, bhikkhus, have been fitting for me?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: |
“But because, bhikkhus, this is known to me, seen, comprehended, realized, touched by wisdom: |
‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadāmi. |
‘For a certain person here, when he experiences such a pleasant feeling, unwholesome states increase and wholesome states decline,’ therefore I say, ‘Abandon such a pleasant feeling.’ |
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: |
If, bhikkhus, this were unknown to me, unseen, uncomprehended, unrealized, untouched by wisdom: |
‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; |
‘For a certain person here, when he experiences such a pleasant feeling, unwholesome states decline and wholesome states increase,’ then if I, not knowing this, were to say, ‘Enter upon and abide in such a pleasant feeling’; |
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? |
would that, bhikkhus, have been fitting for me?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: |
“But because, bhikkhus, this is known to me, seen, comprehended, realized, touched by wisdom: |
‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. |
‘For a certain person here, when he experiences such a pleasant feeling, unwholesome states decline and wholesome states increase,’ therefore I say, ‘Enter upon and abide in such a pleasant feeling.’ |
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: |
If, bhikkhus, this were unknown to me, unseen, uncomprehended, unrealized, untouched by wisdom: |
‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; |
‘For a certain person here, when he experiences such a painful feeling, unwholesome states increase and wholesome states decline,’ then if I, not knowing this, were to say, ‘Abandon such a painful feeling’; |
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? |
would that, bhikkhus, have been fitting for me?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: |
“But because, bhikkhus, this is known to me, seen, comprehended, realized, touched by wisdom: |
‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadāmi. |
‘For a certain person here, when he experiences such a painful feeling, unwholesome states increase and wholesome states decline,’ therefore I say, ‘Abandon such a painful feeling.’ |
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: |
If, bhikkhus, this were unknown to me, unseen, uncomprehended, unrealized, untouched by wisdom: |
‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; |
‘For a certain person here, when he experiences such a painful feeling, unwholesome states decline and wholesome states increase,’ then if I, not knowing this, were to say, ‘Enter upon and abide in such a painful feeling’; |
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? |
would that, bhikkhus, have been fitting for me?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: |
“But because, bhikkhus, this is known to me, seen, comprehended, realized, touched by wisdom: |
‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. |
‘For a certain person here, when he experiences such a painful feeling, unwholesome states decline and wholesome states increase,’ therefore I say, ‘Enter upon and abide in such a painful feeling.’ |
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: |
If, bhikkhus, this were unknown to me, unseen, uncomprehended, unrealized, untouched by wisdom: |
‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; |
‘For a certain person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states decline,’ then if I, not knowing this, were to say, ‘Abandon such a neither-painful-nor-pleasant feeling’; |
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? |
would that, bhikkhus, have been fitting for me?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: |
“But because, bhikkhus, this is known to me, seen, comprehended, realized, touched by wisdom: |
‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadāmi. |
‘For a certain person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states decline,’ therefore I say, ‘Abandon such a neither-painful-nor-pleasant feeling.’ |
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: |
If, bhikkhus, this were unknown to me, unseen, uncomprehended, unrealized, untouched by wisdom: |
‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; |
‘For a certain person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states decline and wholesome states increase,’ then if I, not knowing this, were to say, ‘Enter upon and abide in such a neither-painful-nor-pleasant feeling’; |
api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? |
would that, bhikkhus, have been fitting for me?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: |
“But because, bhikkhus, this is known to me, seen, comprehended, realized, touched by wisdom: |
‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. |
‘For a certain person here, when he experiences such a neither-painful-nor-pleasant feeling, unwholesome states decline and wholesome states increase,’ therefore I say, ‘Enter upon and abide in such a neither-painful-nor-pleasant feeling.’ |
Nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi; |
I do not say, bhikkhus, of all bhikkhus, ‘Diligence is to be practiced’; |
na panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. |
nor, bhikkhus, do I say of all bhikkhus, ‘Diligence is not to be practiced.’ |
Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. |
Those bhikkhus, bhikkhus, who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of being, and are liberated by final knowledge—for such bhikkhus, bhikkhus, I say, ‘Diligence is not to be practiced.’ |
Taṁ kissa hetu? |
For what reason? |
Kataṁ tesaṁ appamādena. |
Their diligence has been practiced. |
Abhabbā te pamajjituṁ. |
They are incapable of negligence. |
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi. |
But those bhikkhus, bhikkhus, who are trainees, whose minds have not yet reached the goal, who are aspiring to the unsurpassed security from bondage—for such bhikkhus, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Taṁ kissa hetu? |
For what reason? |
Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyunti. |
Perhaps these venerable ones, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for themselves with direct knowledge, enter upon it, and abide in it. |
Imaṁ kho ahaṁ, bhikkhave, imesaṁ bhikkhūnaṁ appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. |
Seeing this fruit of diligence for these bhikkhus, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Sattime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. |
These seven kinds of persons, bhikkhus, are existing in the world. |
Katame satta? |
What seven? |
Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. |
One liberated in both ways, one liberated by wisdom, a body-witness, one attained to view, one liberated by faith, a Dhamma-follower, a faith-follower. |
Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? |
And which, bhikkhus, is the person liberated in both ways? |
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. |
Here, bhikkhus, a certain person, having transcended material forms, dwells having touched with his body those peaceful formless liberations, and having seen with wisdom, his taints are destroyed. |
Ayaṁ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. |
This, bhikkhus, is called the person liberated in both ways. Of this bhikkhu, bhikkhus, I say, ‘Diligence is not to be practiced.’ |
Taṁ kissa hetu? |
For what reason? |
Kataṁ tassa appamādena. |
His diligence has been practiced. |
Abhabbo so pamajjituṁ. |
He is incapable of negligence. |
Katamo ca, bhikkhave, puggalo paññāvimutto? |
And which, bhikkhus, is the person liberated by wisdom? |
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. |
Here, bhikkhus, a certain person does not dwell having touched with his body those peaceful formless liberations that transcend material forms, but having seen with wisdom, his taints are destroyed. |
Ayaṁ vuccati, bhikkhave, puggalo paññāvimutto. |
This, bhikkhus, is called the person liberated by wisdom. |
Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. |
Of this bhikkhu too, bhikkhus, I say, ‘Diligence is not to be practiced.’ |
Taṁ kissa hetu? |
For what reason? |
Kataṁ tassa appamādena. |
His diligence has been practiced. |
Abhabbo so pamajjituṁ. |
He is incapable of negligence. |
Katamo ca, bhikkhave, puggalo kāyasakkhi? |
And which, bhikkhus, is the person who is a body-witness? |
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. |
Here, bhikkhus, a certain person dwells having touched with his body those peaceful formless liberations that transcend material forms, and having seen with wisdom, some of his taints are destroyed. |
Ayaṁ vuccati, bhikkhave, puggalo kāyasakkhi. |
This, bhikkhus, is called the person who is a body-witness. |
Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. |
Of this bhikkhu, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Taṁ kissa hetu? |
For what reason? |
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. |
Perhaps this venerable one, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it. |
Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. |
Seeing this fruit of diligence for this bhikkhu, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Katamo ca, bhikkhave, puggalo diṭṭhippatto? |
And which, bhikkhus, is the person attained to view? |
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. |
Here, bhikkhus, a certain person does not dwell having touched with his body those peaceful formless liberations that transcend material forms, but having seen with wisdom, some of his taints are destroyed, and the dhammas proclaimed by the Tathāgata have been well seen by him with wisdom, well penetrated. |
Ayaṁ vuccati, bhikkhave, puggalo diṭṭhippatto. |
This, bhikkhus, is called the person attained to view. |
Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. |
Of this bhikkhu too, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Taṁ kissa hetu? |
For what reason? |
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. |
Perhaps this venerable one, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it. |
Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. |
Seeing this fruit of diligence for this bhikkhu, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Katamo ca, bhikkhave, puggalo saddhāvimutto. |
And which, bhikkhus, is the person liberated by faith? |
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. |
Here, bhikkhus, a certain person does not dwell having touched with his body those peaceful formless liberations that transcend material forms, but having seen with wisdom, some of his taints are destroyed, and his faith in the Tathāgata is settled, rooted, established. |
Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto. |
This, bhikkhus, is called the person liberated by faith. |
Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. |
Of this bhikkhu too, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Taṁ kissa hetu? |
For what reason? |
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. |
Perhaps this venerable one, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it. |
Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. |
Seeing this fruit of diligence for this bhikkhu, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Katamo ca, bhikkhave, puggalo dhammānusārī? |
And which, bhikkhus, is the person who is a Dhamma-follower? |
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti, api cassa ime dhammā honti, seyyathidaṁ—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. |
Here, bhikkhus, a certain person does not dwell having touched with his body those peaceful formless liberations that transcend material forms, and having seen with wisdom, some of his taints are destroyed, and the dhammas proclaimed by the Tathāgata are accepted by him through reflection to a certain degree with wisdom, and these dhammas are his, namely—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. |
Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī. |
This, bhikkhus, is called the person who is a Dhamma-follower. |
Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. |
Of this bhikkhu too, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Taṁ kissa hetu? |
For what reason? |
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. |
Perhaps this venerable one, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it. |
Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. |
Seeing this fruit of diligence for this bhikkhu, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Katamo ca, bhikkhave, puggalo saddhānusārī? |
And which, bhikkhus, is the person who is a faith-follower? |
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṁ hoti pemamattaṁ, api cassa ime dhammā honti, seyyathidaṁ—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. |
Here, bhikkhus, a certain person does not dwell having touched with his body those peaceful formless liberations that transcend material forms, and having seen with wisdom, some of his taints are destroyed, and he has a measure of faith in the Tathāgata, a measure of affection, and these dhammas are his, namely—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. |
Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī. |
This, bhikkhus, is called the person who is a faith-follower. |
Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. |
Of this bhikkhu too, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Taṁ kissa hetu? |
For what reason? |
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. |
Perhaps this venerable one, by resorting to suitable lodgings, associating with good friends, and developing the sense faculties—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—may, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it. |
Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. |
Seeing this fruit of diligence for this bhikkhu, bhikkhus, I say, ‘Diligence is to be practiced.’ |
Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi; |
I do not say, bhikkhus, that final knowledge is attained at the very outset; |
api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. |
rather, bhikkhus, final knowledge is attained through gradual training, gradual practice, gradual progress. |
Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? |
And how, bhikkhus, is final knowledge attained through gradual training, gradual practice, gradual progress? |
Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati. |
Here, bhikkhus, one in whom faith is born approaches; approaching, one pays respect; paying respect, one lends ear; lending ear, one hears the Dhamma; having heard the Dhamma, one remembers it; one examines the meaning of the dhammas one has remembered; when one examines the meaning, the dhammas are approved of through reflection; when there is approval of dhammas through reflection, zeal is born; when zeal is born, one strives; having striven, one weighs; having weighed, one exerts oneself; being self-exerted, one realizes with the body the supreme truth itself, and having penetrated it with wisdom, one sees. |
Sāpi nāma, bhikkhave, saddhā nāhosi; |
Even if, bhikkhus, that faith had not been; |
tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi; |
even if, bhikkhus, that approaching had not been; |
sāpi nāma, bhikkhave, payirupāsanā nāhosi; |
even if, bhikkhus, that paying respect had not been; |
tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi; |
even if, bhikkhus, that lending ear had not been; |
tampi nāma, bhikkhave, dhammassavanaṁ nāhosi; |
even if, bhikkhus, that hearing the Dhamma had not been; |
sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; |
even if, bhikkhus, that remembering the Dhamma had not been; |
sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; |
even if, bhikkhus, that examination of meaning had not been; |
sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; |
even if, bhikkhus, that approval of dhammas through reflection had not been; |
sopi nāma, bhikkhave, chando nāhosi; |
even if, bhikkhus, that zeal had not been; |
sopi nāma, bhikkhave, ussāho nāhosi; |
even if, bhikkhus, that striving had not been; |
sāpi nāma, bhikkhave, tulanā nāhosi; |
even if, bhikkhus, that weighing had not been; |
tampi nāma, bhikkhave, padhānaṁ nāhosi. |
even if, bhikkhus, that exertion had not been. |
Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. |
You have practiced wrongly, bhikkhus, you have practiced amiss, bhikkhus. |
Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā. |
How far these foolish men have strayed from this Dhamma and Vinaya! |
Atthi, bhikkhave, catuppadaṁ veyyākaraṇaṁ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṁ ājāneyya. |
There is, bhikkhus, a four-versed exposition, which, when stated, a wise person could quickly understand its meaning with wisdom. |
Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti? |
Shall I state it to you, bhikkhus? Will you understand it from me?” |
“Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro”ti? |
“And who are we, venerable sir, and who are knowers of the Dhamma?” |
“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti: |
“Even that teacher, bhikkhus, who is a respecter of material things, an heir to material things, who lives entangled with material things—even for him such a calculation would not arise: |
‘evañca no assa atha naṁ kareyyāma, na ca no evamassa na naṁ kareyyāmā’ti, kiṁ pana, bhikkhave, yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati. |
‘If it were thus for us, then we would do it; and if it were not thus for us, we would not do it.’ What then, bhikkhus, of the Tathāgata who lives completely unentangled with material things? |
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: |
For a faithful disciple, bhikkhus, who lives engaged in the Teacher’s Dispensation, this is the proper course: |
‘satthā bhagavā, sāvakohamasmi; |
‘The Teacher is the Blessed One, I am a disciple; |
jānāti bhagavā, nāhaṁ jānāmī’ti. |
the Blessed One knows, I do not know.’ |
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ. |
For a faithful disciple, bhikkhus, who lives engaged in the Teacher’s Dispensation, the Teacher’s Dispensation is nourishing, full of flavor. |
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: |
For a faithful disciple, bhikkhus, who lives engaged in the Teacher’s Dispensation, this is the proper course: |
‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. |
‘Let skin and sinews and bones remain, let flesh and blood in the body dry up; whatever is to be attained by human strength, by human energy, by human striving, not having attained that, there will be no stopping of energy.’ |
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. |
For a faithful disciple, bhikkhus, who lives engaged in the Teacher’s Dispensation, one of two fruits is to be expected: either final knowledge in this very life, or, if there is a residue of clinging, non-returning.” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus, gratified, rejoiced in the Blessed One’s words. |
Kīṭāgirisuttaṁ niṭṭhitaṁ dasamaṁ. |
The Discourse at Kīṭāgiri is finished, the tenth. |
Bhikkhuvaggo niṭṭhito dutiyo. |
The Chapter on Bhikkhus is finished, the second. |
Tassuddānaṁ |
Its summary: |
Kuñjara rāhula sassataloko, |
Elephant, Rāhula, Eternal World, |
Mālukyaputto ca bhaddāli nāmo; |
Mālukyaputta, and Bhaddāli by name; |
Khudda dijātha sahampatiyācaṁ, |
Small Bird, then Sahampati’s Plea, |
Nāḷaka raññikiṭāgirināmo. |
Nāḷaka, Forest-dweller, Kīṭāgiri by name. |
mn71 |
|
Majjhima Nikāya 71 |
Majjhima Nikāya 71 |
Tevijjavacchasutta |
To Vacchagotta on the Three Knowledges |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Gabled Hall. |
Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati. |
Now at that time, the wanderer Vacchagotta was dwelling in the wanderers’ park of the single white mango tree. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, entered Vesālī for alms. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“atippago kho tāva vesāliyaṁ piṇḍāya carituṁ; |
“It is still too early to wander for alms in Vesālī. |
yannūnāhaṁ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyyan”ti. |
Suppose I were to go to the wanderers’ park of the single white mango tree, to the wanderer Vacchagotta.” |
Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami. |
Then the Blessed One went to the wanderers’ park of the single white mango tree, to the wanderer Vacchagotta. |
Addasā kho vacchagotto paribbājako bhagavantaṁ dūratova āgacchantaṁ. |
The wanderer Vacchagotta saw the Blessed One coming from afar. |
Disvāna bhagavantaṁ etadavoca: |
Seeing him, he said to the Blessed One: |
“Etu kho, bhante, bhagavā. |
“Let the Blessed One come, venerable sir! |
Svāgataṁ, bhante, bhagavato. |
Welcome to the Blessed One, venerable sir! |
Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. |
It is long since the Blessed One has found an opportunity to come here. |
Nisīdatu, bhante, bhagavā idamāsanaṁ paññattan”ti. |
Let the Blessed One sit down, venerable sir; this seat is prepared.” |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Vacchagottopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
The wanderer Vacchagotta, too, having taken a lower seat, sat down at one side. |
Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: |
Seated thus, the wanderer Vacchagotta said to the Blessed One: |
“sutaṁ metaṁ, bhante: |
“I have heard this, venerable sir: |
‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. |
‘The ascetic Gotama is all-knowing, all-seeing; he claims to have complete knowledge and vision: “Whether I am walking or standing or sleeping or awake, knowledge and vision are constantly and continuously present to me.”’ |
Ye te, bhante, evamāhaṁsu: |
Those, venerable sir, who say thus: |
‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? |
‘The ascetic Gotama is all-knowing, all-seeing; he claims to have complete knowledge and vision: “Whether I am walking or standing or sleeping or awake, knowledge and vision are constantly and continuously present to me.”’—are they, venerable sir, speakers of what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue, do they explain in accordance with the Dhamma, and does no co-religionist who holds a similar view come to a blameworthy position?” |
“Ye te, vaccha, evamāhaṁsu: |
“Those, Vaccha, who say thus: |
‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ asatā abhūtenā”ti. |
‘The ascetic Gotama is all-knowing, all-seeing; he claims to have complete knowledge and vision: “Whether I am walking or standing or sleeping or awake, knowledge and vision are constantly and continuously present to me.”’—they are not speakers of what has been said by me, but they misrepresent me with what is untrue, with what is non-existent.” |
“Kathaṁ byākaramānā pana mayaṁ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti? |
“Explaining in what way then, venerable sir, would we be speakers of what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, would explain in accordance with the Dhamma, and no co-religionist who holds a similar view would come to a blameworthy position?” |
“‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyya. |
“‘The ascetic Gotama is a possessor of the three true knowledges’—explaining thus, Vaccha, one would be a speaker of what has been said by me, and would not misrepresent me with what is untrue, would explain in accordance with the Dhamma, and no co-religionist who holds a similar view would come to a blameworthy position. |
Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. |
For I, Vaccha, whenever I wish, recollect my manifold past lives, that is, one birth, two births …pe… thus with their aspects and details I recollect my manifold past lives. |
Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāmi. |
For I, Vaccha, whenever I wish, with the divine eye, which is purified and surpasses the human, see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate …pe… I understand how beings fare according to their kamma. |
Ahañhi, vaccha, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. |
And I, Vaccha, by the destruction of the taints, in this very life enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for myself with direct knowledge. |
‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti. |
‘The ascetic Gotama is a possessor of the three true knowledges’—explaining thus, Vaccha, one would be a speaker of what has been said by me, and would not misrepresent me with what is untrue, would explain in accordance with the Dhamma, and no co-religionist who holds a similar view would come to a blameworthy position.” |
Evaṁ vutte, vacchagotto paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Vacchagotta said to the Blessed One: |
“atthi nu kho, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti? |
“Is there, Master Gotama, any householder who, without abandoning the fetter of householdership, at the breakup of the body makes an end of suffering?” |
“Natthi kho, vaccha, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti. |
“There is no householder, Vaccha, who, without abandoning the fetter of householdership, at the breakup of the body makes an end of suffering.” |
“Atthi pana, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā saggūpago”ti? |
“Is there then, Master Gotama, any householder who, without abandoning the fetter of householdership, at the breakup of the body goes to heaven?” |
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṁyojanaṁ appahāya kāyassa bhedā saggūpagā”ti. |
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those householders who, without abandoning the fetter of householdership, at the breakup of the body go to heaven.” |
“Atthi nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro”ti? |
“Is there, Master Gotama, any Ājīvaka who at the breakup of the body makes an end of suffering?” |
“Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro”ti. |
“There is no Ājīvaka, Vaccha, who at the breakup of the body makes an end of suffering.” |
“Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago”ti? |
“Is there then, Master Gotama, any Ājīvaka who at the breakup of the body goes to heaven?” |
“Ito kho so, vaccha, ekanavuto kappo yamahaṁ anussarāmi, nābhijānāmi kañci ājīvakaṁ saggūpagaṁ aññatra ekena; |
“From the ninety-one eons ago that I recollect, Vaccha, I do not recall any Ājīvaka going to heaven, except for one; |
sopāsi kammavādī kiriyavādī”ti. |
and he too taught kamma and action.” |
“Evaṁ sante, bho gotama, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti? |
“That being so, Master Gotama, that sectarian tenet is empty even of one who goes to heaven?” |
“Evaṁ, vaccha, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti. |
“So it is, Vaccha, that sectarian tenet is empty even of one who goes to heaven.” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamano vacchagotto paribbājako bhagavato bhāsitaṁ abhinandīti. |
The wanderer Vacchagotta, gratified, rejoiced in the Blessed One’s words. |
Tevijjavacchasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Discourse to Vacchagotta on the Three Knowledges is finished, the first. |
mn72 |
mn72 |
Majjhima Nikāya 72 |
Majjhima Nikāya 72 |
Aggivacchasutta |
To Vacchagotta on Fire |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; |
Then the wanderer Vacchagotta went to the Blessed One. |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable talk, he sat down at one side. |
Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: |
Seated thus, the wanderer Vacchagotta said to the Blessed One: |
“Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti? |
“How is it, Master Gotama, does Master Gotama hold the view: ‘The world is eternal; this alone is true, anything else is wrong’?” |
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: |
“I do not, Vaccha, hold such a view: |
‘sassato loko, idameva saccaṁ moghamaññan’”ti. |
‘The world is eternal; this alone is true, anything else is wrong.’” |
“Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti? |
“Then how, Master Gotama, does Master Gotama hold the view: ‘The world is not eternal; this alone is true, anything else is wrong’?” |
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: |
“I do not, Vaccha, hold such a view: |
‘asassato loko, idameva saccaṁ moghamaññan’”ti. |
‘The world is not eternal; this alone is true, anything else is wrong.’” |
“Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti? |
“How is it, Master Gotama, does Master Gotama hold the view: ‘The world is finite; this alone is true, anything else is wrong’?” |
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: |
“I do not, Vaccha, hold such a view: |
‘antavā loko, idameva saccaṁ moghamaññan’”ti. |
‘The world is finite; this alone is true, anything else is wrong.’” |
“Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti? |
“Then how, Master Gotama, does Master Gotama hold the view: ‘The world is infinite; this alone is true, anything else is wrong’?” |
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: |
“I do not, Vaccha, hold such a view: |
‘anantavā loko, idameva saccaṁ moghamaññan’”ti. |
‘The world is infinite; this alone is true, anything else is wrong.’” |
“Kiṁ nu kho, bho gotama, ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti? |
“How is it, Master Gotama, does Master Gotama hold the view: ‘The soul is the same as the body; this alone is true, anything else is wrong’?” |
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: |
“I do not, Vaccha, hold such a view: |
‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti. |
‘The soul is the same as the body; this alone is true, anything else is wrong.’” |
“Kiṁ pana, bho gotama, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti? |
“Then how, Master Gotama, does Master Gotama hold the view: ‘The soul is one thing and the body another; this alone is true, anything else is wrong’?” |
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: |
“I do not, Vaccha, hold such a view: |
‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti. |
‘The soul is one thing and the body another; this alone is true, anything else is wrong.’” |
“Kiṁ nu kho, bho gotama, ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti? |
“How is it, Master Gotama, does Master Gotama hold the view: ‘The Tathāgata exists after death; this alone is true, anything else is wrong’?” |
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: |
“I do not, Vaccha, hold such a view: |
‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. |
‘The Tathāgata exists after death; this alone is true, anything else is wrong.’” |
“Kiṁ pana, bho gotama, ‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti? |
“Then how, Master Gotama, does Master Gotama hold the view: ‘The Tathāgata does not exist after death; this alone is true, anything else is wrong’?” |
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: |
“I do not, Vaccha, hold such a view: |
‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. |
‘The Tathāgata does not exist after death; this alone is true, anything else is wrong.’” |
“Kiṁ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti? |
“How is it, Master Gotama, does Master Gotama hold the view: ‘The Tathāgata both exists and does not exist after death; this alone is true, anything else is wrong’?” |
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: |
“I do not, Vaccha, hold such a view: |
‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. |
‘The Tathāgata both exists and does not exist after death; this alone is true, anything else is wrong.’” |
“Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti? |
“Then how, Master Gotama, does Master Gotama hold the view: ‘The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong’?” |
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: |
“I do not, Vaccha, hold such a view: |
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. |
‘The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong.’” |
“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—sassato loko, idameva saccaṁ moghamaññan’ti vadesi. |
“When asked, ‘How is it, Master Gotama, does Master Gotama hold the view: “The world is eternal; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The world is eternal; this alone is true, anything else is wrong.”’ |
‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—asassato loko, idameva saccaṁ moghamaññan’ti vadesi. |
When asked, ‘Then how, Master Gotama, does Master Gotama hold the view: “The world is not eternal; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The world is not eternal; this alone is true, anything else is wrong.”’ |
‘Kiṁ nu kho, bho gotama, antavā loko, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—antavā loko, idameva saccaṁ moghamaññan’ti vadesi. |
When asked, ‘How is it, Master Gotama, does Master Gotama hold the view: “The world is finite; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The world is finite; this alone is true, anything else is wrong.”’ |
‘Kiṁ pana, bho gotama, anantavā loko, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—anantavā loko, idameva saccaṁ moghamaññan’ti vadesi. |
When asked, ‘Then how, Master Gotama, does Master Gotama hold the view: “The world is infinite; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The world is infinite; this alone is true, anything else is wrong.”’ |
‘Kiṁ nu kho, bho gotama, taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi. |
When asked, ‘How is it, Master Gotama, does Master Gotama hold the view: “The soul is the same as the body; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The soul is the same as the body; this alone is true, anything else is wrong.”’ |
‘Kiṁ pana, bho gotama, aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi. |
When asked, ‘Then how, Master Gotama, does Master Gotama hold the view: “The soul is one thing and the body another; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The soul is one thing and the body another; this alone is true, anything else is wrong.”’ |
‘Kiṁ nu kho, bho gotama, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. |
When asked, ‘How is it, Master Gotama, does Master Gotama hold the view: “The Tathāgata exists after death; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The Tathāgata exists after death; this alone is true, anything else is wrong.”’ |
‘Kiṁ pana, bho gotama, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. |
When asked, ‘Then how, Master Gotama, does Master Gotama hold the view: “The Tathāgata does not exist after death; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The Tathāgata does not exist after death; this alone is true, anything else is wrong.”’ |
‘Kiṁ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. |
When asked, ‘How is it, Master Gotama, does Master Gotama hold the view: “The Tathāgata both exists and does not exist after death; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The Tathāgata both exists and does not exist after death; this alone is true, anything else is wrong.”’ |
‘Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. |
When asked, ‘Then how, Master Gotama, does Master Gotama hold the view: “The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong”?’ you say, ‘I do not, Vaccha, hold such a view: “The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong.”’ |
Kiṁ pana bho gotamo ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti? |
Seeing what danger, Master Gotama, do you thus not approach any of these speculative views at all?” |
“‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. |
“‘The world is eternal’—this, Vaccha, is a speculative view, a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views; it is accompanied by suffering, by vexation, by despair, by fever; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
‘Asassato loko’ti kho, vaccha …pe… ‘antavā loko’ti kho, vaccha …pe… ‘anantavā loko’ti kho, vaccha …pe… ‘taṁ jīvaṁ taṁ sarīran’ti kho, vaccha …pe… ‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, vaccha …pe… ‘hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe… ‘na hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe… ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. |
‘The world is not eternal,’ Vaccha …pe… ‘The world is finite,’ Vaccha …pe… ‘The world is infinite,’ Vaccha …pe… ‘The soul is the same as the body,’ Vaccha …pe… ‘The soul is one thing and the body another,’ Vaccha …pe… ‘The Tathāgata exists after death,’ Vaccha …pe… ‘The Tathāgata does not exist after death,’ Vaccha …pe… ‘The Tathāgata both exists and does not exist after death,’ Vaccha …pe… ‘The Tathāgata neither exists nor does not exist after death’—this, Vaccha, is a speculative view, a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views; it is accompanied by suffering, by vexation, by despair, by fever; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Imaṁ kho ahaṁ, vaccha, ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti. |
Seeing this danger, Vaccha, I thus do not approach any of these speculative views at all.” |
“Atthi pana bhoto gotamassa kiñci diṭṭhigatan”ti? |
“Does Master Gotama have any speculative view at all?” |
“Diṭṭhigatanti kho, vaccha, apanītametaṁ tathāgatassa. |
“‘Speculative view,’ Vaccha, is something that has been put away by the Tathāgata. |
Diṭṭhañhetaṁ, vaccha, tathāgatena: |
This, Vaccha, has been seen by the Tathāgata: |
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is material form, such its origin, such its passing away; |
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; |
such is feeling, such its origin, such its passing away; |
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; |
such is perception, such its origin, such its passing away; |
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; |
such are volitional formations, such their origin, such their passing away; |
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. |
such is consciousness, such its origin, such its passing away.’ |
Tasmā tathāgato sabbamaññitānaṁ sabbamathitānaṁ sabbaahaṅkāramamaṅkāramānānusayānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī”ti. |
Therefore, I say, the Tathāgata is liberated without clinging through the destruction, fading away, cessation, giving up, and relinquishing of all conceivings, all agitations, all I-makings, mine-makings, and underlying tendencies to conceit.” |
“Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī”ti? |
“But, Master Gotama, a bhikkhu whose mind is thus liberated—where does he reappear?” |
“Upapajjatīti kho, vaccha, na upeti”. |
“‘He reappears,’ Vaccha, does not apply.” |
“Tena hi, bho gotama, na upapajjatī”ti? |
“Then, Master Gotama, he does not reappear?” |
“Na upapajjatīti kho, vaccha, na upeti”. |
“‘He does not reappear,’ Vaccha, does not apply.” |
“Tena hi, bho gotama, upapajjati ca na ca upapajjatī”ti? |
“Then, Master Gotama, he both reappears and does not reappear?” |
“Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti”. |
“‘He both reappears and does not reappear,’ Vaccha, does not apply.” |
“Tena hi, bho gotama, neva upapajjati na na upapajjatī”ti? |
“Then, Master Gotama, he neither reappears nor does not reappear?” |
“Neva upapajjati na na upapajjatīti kho, vaccha, na upeti”. |
“‘He neither reappears nor does not reappear,’ Vaccha, does not apply.” |
“‘Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi. |
“When asked, ‘But, Master Gotama, a bhikkhu whose mind is thus liberated—where does he reappear?’ you say, ‘“He reappears,” Vaccha, does not apply.’ |
‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi. |
When asked, ‘Then, Master Gotama, he does not reappear?’ you say, ‘“He does not reappear,” Vaccha, does not apply.’ |
‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi. |
When asked, ‘Then, Master Gotama, he both reappears and does not reappear?’ you say, ‘“He both reappears and does not reappear,” Vaccha, does not apply.’ |
‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi. |
When asked, ‘Then, Master Gotama, he neither reappears nor does not reappear?’ you say, ‘“He neither reappears nor does not reappear,” Vaccha, does not apply.’ |
Etthāhaṁ, bho gotama, aññāṇamāpādiṁ, ettha sammohamāpādiṁ. |
Here, Master Gotama, I have fallen into ignorance, here I have fallen into confusion. |
Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā”ti. |
Whatever little confidence I had through the previous conversation with Master Gotama, that too has now disappeared.” |
“Alañhi te, vaccha, aññāṇāya, alaṁ sammohāya. |
“Enough, Vaccha, for your ignorance, enough for your confusion. |
Gambhīro hāyaṁ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
Deep, Vaccha, is this Dhamma, hard to see, hard to understand, peaceful, sublime, beyond the sphere of mere reasoning, subtle, to be experienced by the wise. |
So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena. |
It is hard for you to understand, holding other views, other adherences, other preferences, other practices, other teachers. |
Tena hi, vaccha, taññevettha paṭipucchissāmi; |
Therefore, Vaccha, I will now question you in return; |
yathā te khameyya tathā naṁ byākareyyāsi. |
answer as you see fit. |
Taṁ kiṁ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṁ: |
What do you think, Vaccha? If a fire were burning in front of you, would you know: |
‘ayaṁ me purato aggi jalatī’”ti? |
‘This fire is burning in front of me’?” |
“Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṁ: |
“If, Master Gotama, a fire were burning in front of me, I would know: |
‘ayaṁ me purato aggi jalatī’”ti. |
‘This fire is burning in front of me.’” |
“Sace pana taṁ, vaccha, evaṁ puccheyya: |
“But if, Vaccha, someone were to ask you: |
‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti? |
‘This fire burning in front of you—in dependence on what does it burn?’—being asked thus, Vaccha, how would you reply?” |
“Sace maṁ, bho gotama, evaṁ puccheyya: |
“If, Master Gotama, someone were to ask me thus: |
‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho ahaṁ, bho gotama, evaṁ byākareyyaṁ: |
‘This fire burning in front of you—in dependence on what does it burn?’—being asked thus, Master Gotama, I would reply thus: |
‘yo me ayaṁ purato aggi jalati ayaṁ aggi tiṇakaṭṭhupādānaṁ paṭicca jalatī’”ti. |
‘This fire burning in front of me burns in dependence on fuel of grass and wood.’” |
“Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṁ: |
“If, Vaccha, that fire in front of you were to be extinguished, would you know: |
‘ayaṁ me purato aggi nibbuto’”ti? |
‘This fire in front of me has been extinguished’?” |
“Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṁ: |
“If, Master Gotama, that fire in front of me were to be extinguished, I would know: |
‘ayaṁ me purato aggi nibbuto’”ti. |
‘This fire in front of me has been extinguished.’” |
“Sace pana taṁ, vaccha, evaṁ puccheyya: |
“But if, Vaccha, someone were to ask you: |
‘yo te ayaṁ purato aggi nibbuto so aggi ito katamaṁ disaṁ gato—puratthimaṁ vā dakkhiṇaṁ vā pacchimaṁ vā uttaraṁ vā’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti? |
‘That fire in front of you that has been extinguished—to which direction has it gone from here: to the east, or to the west, or to the north, or to the south?’—being asked thus, Vaccha, how would you reply?” |
“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī”ti. |
“That does not apply, Master Gotama. For that fire, Master Gotama, which burned in dependence on fuel of grass and wood, with the exhaustion of that and the non-supply of other fuel, being without fuel, is reckoned as extinguished.” |
“Evameva kho, vaccha, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. |
“So too, Vaccha, that material form by which one describing the Tathāgata might describe him—that material form has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising. |
Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—seyyathāpi mahāsamuddo. |
Liberated from the reckoning of material form, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom—like the great ocean. |
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti. |
‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply. |
Yāya vedanāya tathāgataṁ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
That feeling by which one describing the Tathāgata might describe him—that feeling has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising. |
Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—seyyathāpi mahāsamuddo. |
Liberated from the reckoning of feeling, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom—like the great ocean. |
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti. |
‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply. |
Yāya saññāya tathāgataṁ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
That perception by which one describing the Tathāgata might describe him—that perception has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising. |
Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—seyyathāpi mahāsamuddo. |
Liberated from the reckoning of perception, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom—like the great ocean. |
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti. |
‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply. |
Yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Those volitional formations by which one describing the Tathāgata might describe him—those volitional formations have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising. |
Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—seyyathāpi mahāsamuddo. |
Liberated from the reckoning of volitional formations, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom—like the great ocean. |
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti. |
‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply. |
Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. |
That consciousness by which one describing the Tathāgata might describe him—that consciousness has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising. |
Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—seyyathāpi mahāsamuddo. |
Liberated from the reckoning of consciousness, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom—like the great ocean. |
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upetī”ti. |
‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply.” |
Evaṁ vutte, vacchagotto paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Vacchagotta said to the Blessed One: |
“seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. |
“Suppose, Master Gotama, there were a great sal tree not far from a village or town. |
Tassa aniccatā sākhāpalāsā palujjeyyuṁ, tacapapaṭikā palujjeyyuṁ, pheggū palujjeyyuṁ; |
Through impermanence its branches and leaves would fall, its bark and softwood would fall; |
so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; |
then at a later time, devoid of branches and leaves, devoid of bark and softwood, it would be pure, established in heartwood. |
evameva bhoto gotamassa pāvacanaṁ apagatasākhāpalāsaṁ apagatatacapapaṭikaṁ apagatapheggukaṁ suddhaṁ, sāre patiṭṭhitaṁ. |
Even so, Master Gotama’s speech is devoid of branches and leaves, devoid of bark and softwood, pure, established in heartwood. |
Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Excellent, Master Gotama! …pe… Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” |
Aggivacchasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Discourse to Vacchagotta on Fire is finished, the second. |
mn73 |
mn73 |
Majjhima Nikāya 73 |
Majjhima Nikāya 73 |
Mahāvacchasutta |
The Greater Discourse to Vacchagotta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. |
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; |
Then the wanderer Vacchagotta went to the Blessed One. |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable talk, he sat down at one side. |
Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: |
Seated thus, the wanderer Vacchagotta said to the Blessed One: |
“dīgharattāhaṁ bhotā gotamena sahakathī. |
“For a long time I have been conversing with Master Gotama. |
Sādhu me bhavaṁ gotamo saṅkhittena kusalākusalaṁ desetū”ti. |
It would be good if Master Gotama would teach me the wholesome and unwholesome in brief.” |
“Saṅkhittenapi kho te ahaṁ, vaccha, kusalākusalaṁ deseyyaṁ, vitthārenapi kho te ahaṁ, vaccha, kusalākusalaṁ deseyyaṁ; |
“I could teach you, Vaccha, the wholesome and unwholesome in brief, and I could teach you, Vaccha, the wholesome and unwholesome in detail; |
api ca te ahaṁ, vaccha, saṅkhittena kusalākusalaṁ desessāmi. |
however, Vaccha, I will teach you the wholesome and unwholesome in brief. |
Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
Listen to that and attend closely, I will speak.” |
“Evaṁ, bho”ti kho vacchagotto paribbājako bhagavato paccassosi. |
“Yes, sir,” the wanderer Vacchagotta replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Lobho kho, vaccha, akusalaṁ, alobho kusalaṁ; |
“Greed, Vaccha, is unwholesome; non-greed is wholesome. |
doso kho, vaccha, akusalaṁ, adoso kusalaṁ; |
Hatred, Vaccha, is unwholesome; non-hatred is wholesome. |
moho kho, vaccha, akusalaṁ, amoho kusalaṁ. |
Delusion, Vaccha, is unwholesome; non-delusion is wholesome. |
Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā. |
Thus, Vaccha, these three things are unwholesome, these three things are wholesome. |
Pāṇātipāto kho, vaccha, akusalaṁ, pāṇātipātā veramaṇī kusalaṁ; |
Killing living beings, Vaccha, is unwholesome; abstention from killing living beings is wholesome. |
adinnādānaṁ kho, vaccha, akusalaṁ, adinnādānā veramaṇī kusalaṁ; |
Taking what is not given, Vaccha, is unwholesome; abstention from taking what is not given is wholesome. |
kāmesumicchācāro kho, vaccha, akusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ; |
Sexual misconduct, Vaccha, is unwholesome; abstention from sexual misconduct is wholesome. |
musāvādo kho, vaccha, akusalaṁ, musāvādā veramaṇī kusalaṁ; |
False speech, Vaccha, is unwholesome; abstention from false speech is wholesome. |
pisuṇā vācā kho, vaccha, akusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ; |
Divisive speech, Vaccha, is unwholesome; abstention from divisive speech is wholesome. |
pharusā vācā kho, vaccha, akusalaṁ, pharusāya vācāya veramaṇī kusalaṁ; |
Harsh speech, Vaccha, is unwholesome; abstention from harsh speech is wholesome. |
samphappalāpo kho, vaccha, akusalaṁ, samphappalāpā veramaṇī kusalaṁ; |
Idle chatter, Vaccha, is unwholesome; abstention from idle chatter is wholesome. |
abhijjhā kho, vaccha, akusalaṁ, anabhijjhā kusalaṁ; |
Covetousness, Vaccha, is unwholesome; non-covetousness is wholesome. |
byāpādo kho, vaccha, akusalaṁ, abyāpādo kusalaṁ; |
Ill will, Vaccha, is unwholesome; non-ill will is wholesome. |
micchādiṭṭhi kho, vaccha, akusalaṁ sammādiṭṭhi kusalaṁ. |
Wrong view, Vaccha, is unwholesome; right view is wholesome. |
Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā. |
Thus, Vaccha, these ten things are unwholesome, these ten things are wholesome. |
Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, so hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti. |
When, Vaccha, a bhikkhu’s craving is abandoned, cut off at the root, made like a palm stump, done away with so that it is no longer subject to future arising, that bhikkhu is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge.” |
“Tiṭṭhatu bhavaṁ gotamo. |
“Let Master Gotama be. |
Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti? |
Is there, for Master Gotama, even one bhikkhu disciple who, by the destruction of the taints, in this very life enters upon and abides in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge?” |
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. |
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those bhikkhu disciples of mine who, by the destruction of the taints, in this very life enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge.” |
“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū. |
“Let Master Gotama be, let the bhikkhus be. |
Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti? |
Is there, for Master Gotama, even one bhikkhunī disciple who, by the destruction of the taints, in this very life enters upon and abides in the taintless liberation of mind, liberation by wisdom, having realized it for herself with direct knowledge?” |
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. |
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those bhikkhunī disciples of mine who, by the destruction of the taints, in this very life enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge.” |
“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo. |
“Let Master Gotama be, let the bhikkhus be, let the bhikkhunīs be. |
Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti? |
Is there, for Master Gotama, even one lay follower disciple, a householder clad in white, practicing celibacy, who, with the destruction of the five lower fetters, is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world?” |
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā”ti. |
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those lay follower disciples of mine, householders clad in white, practicing celibacy, who, with the destruction of the five lower fetters, are ones who arise spontaneously, due to be completely extinguished there, not liable to return from that world.” |
“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino. |
“Let Master Gotama be, let the bhikkhus be, let the bhikkhunīs be, let the lay followers, householders clad in white, practicing celibacy, be. |
Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti? |
Is there, for Master Gotama, even one lay follower disciple, a householder clad in white, enjoying sensual pleasures, a doer of the teaching, responsive to advice, who has crossed over doubt, is without perplexity, has gained intrepidity, and abides independent of others in the Teacher’s Dispensation?” |
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti. |
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those lay follower disciples of mine, householders clad in white, enjoying sensual pleasures, doers of the teaching, responsive to advice, who have crossed over doubt, are without perplexity, have gained intrepidity, and abide independent of others in the Teacher’s Dispensation.” |
“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino. |
“Let Master Gotama be, let the bhikkhus be, let the bhikkhunīs be, let the lay followers, householders clad in white, practicing celibacy, be, let the lay followers, householders clad in white, enjoying sensual pleasures, be. |
Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā”ti? |
Is there, for Master Gotama, even one laywoman follower disciple, a householder clad in white, practicing celibacy, who, with the destruction of the five lower fetters, is one who arises spontaneously, due to be completely extinguished there, not liable to return from that world?” |
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā”ti. |
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those laywoman follower disciples of mine, householders clad in white, practicing celibacy, who, with the destruction of the five lower fetters, are ones who arise spontaneously, due to be completely extinguished there, not liable to return from that world.” |
“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo. |
“Let Master Gotama be, let the bhikkhus be, let the bhikkhunīs be, let the lay followers, householders clad in white, practicing celibacy, be, let the lay followers, householders clad in white, enjoying sensual pleasures, be, let the laywoman followers, householders clad in white, practicing celibacy, be. |
Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī”ti? |
Is there, for Master Gotama, even one laywoman follower disciple, a householder clad in white, enjoying sensual pleasures, a doer of the teaching, responsive to advice, who has crossed over doubt, is without perplexity, has gained intrepidity, and abides independent of others in the Teacher’s Dispensation?” |
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti. |
“Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those laywoman follower disciples of mine, householders clad in white, enjoying sensual pleasures, doers of the teaching, responsive to advice, who have crossed over doubt, are without perplexity, have gained intrepidity, and abide independent of others in the Teacher’s Dispensation.” |
“Sace hi, bho gotama, imaṁ dhammaṁ bhavaṁyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṁsu; |
“If, Master Gotama, only Master Gotama himself had attained this Dhamma, and not the bhikkhus; |
evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. |
then this holy life would have been incomplete in that respect. |
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā; |
But because, Master Gotama, both Master Gotama himself has attained this Dhamma and the bhikkhus have attained it; |
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. |
thus this holy life is complete in that respect. |
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, no ca kho bhikkhuniyo ārādhikā abhavissaṁsu; |
If, Master Gotama, Master Gotama himself had attained this Dhamma, and the bhikkhus had attained it, but not the bhikkhunīs; |
evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. |
then this holy life would have been incomplete in that respect. |
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā; |
But because, Master Gotama, Master Gotama himself has attained this Dhamma, and the bhikkhus have attained it, and the bhikkhunīs have attained it; |
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. |
thus this holy life is complete in that respect. |
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu; |
If, Master Gotama, Master Gotama himself had attained this Dhamma, and the bhikkhus had attained it, and the bhikkhunīs had attained it, but not the lay followers, householders clad in white, practicing celibacy; |
evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. |
then this holy life would have been incomplete in that respect. |
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā; |
But because, Master Gotama, Master Gotama himself has attained this Dhamma, and the bhikkhus have attained it, and the bhikkhunīs have attained it, and the lay followers, householders clad in white, practicing celibacy, have attained it; |
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. |
thus this holy life is complete in that respect. |
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṁsu; |
If, Master Gotama, Master Gotama himself had attained this Dhamma, and the bhikkhus had attained it, and the bhikkhunīs had attained it, and the lay followers, householders clad in white, practicing celibacy, had attained it, but not the lay followers, householders clad in white, enjoying sensual pleasures; |
evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. |
then this holy life would have been incomplete in that respect. |
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā; |
But because, Master Gotama, Master Gotama himself has attained this Dhamma, and the bhikkhus have attained it, and the bhikkhunīs have attained it, and the lay followers, householders clad in white, practicing celibacy, have attained it, and the lay followers, householders clad in white, enjoying sensual pleasures, have attained it; |
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. |
thus this holy life is complete in that respect. |
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṁsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṁsu; |
If, Master Gotama, Master Gotama himself had attained this Dhamma, and the bhikkhus had attained it, and the bhikkhunīs had attained it, and the lay followers, householders clad in white, practicing celibacy, had attained it, and the lay followers, householders clad in white, enjoying sensual pleasures, had attained it, but not the laywoman followers, householders clad in white, practicing celibacy; |
evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. |
then this holy life would have been incomplete in that respect. |
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā; |
But because, Master Gotama, Master Gotama himself has attained this Dhamma, and the bhikkhus have attained it, and the bhikkhunīs have attained it, and the lay followers, householders clad in white, practicing celibacy, have attained it, and the lay followers, householders clad in white, enjoying sensual pleasures, have attained it, and the laywoman followers, householders clad in white, practicing celibacy, have attained it; |
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. |
thus this holy life is complete in that respect. |
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṁsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṁsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṁsu; |
If, Master Gotama, Master Gotama himself had attained this Dhamma, and the bhikkhus had attained it, and the bhikkhunīs had attained it, and the lay followers, householders clad in white, practicing celibacy, had attained it, and the lay followers, householders clad in white, enjoying sensual pleasures, had attained it, and the laywoman followers, householders clad in white, practicing celibacy, had attained it, but not the laywoman followers, householders clad in white, enjoying sensual pleasures; |
evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. |
then this holy life would have been incomplete in that respect. |
Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā; |
But because, Master Gotama, Master Gotama himself has attained this Dhamma, and the bhikkhus have attained it, and the bhikkhunīs have attained it, and the lay followers, householders clad in white, practicing celibacy, have attained it, and the lay followers, householders clad in white, enjoying sensual pleasures, have attained it, and the laywoman followers, householders clad in white, practicing celibacy, have attained it, and the laywoman followers, householders clad in white, enjoying sensual pleasures, have attained it; |
evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. |
thus this holy life is complete in that respect. |
Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṁ āhacca tiṭṭhati, evamevāyaṁ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṁ āhacca tiṭṭhati. |
Just as, Master Gotama, the river Ganges inclines towards the ocean, slopes towards the ocean, tends towards the ocean, and having reached the ocean, it stops; even so, Master Gotama’s assembly, with its householders and those gone forth, inclines towards Nibbāna, slopes towards Nibbāna, tends towards Nibbāna, and having reached Nibbāna, it stops. |
Abhikkantaṁ, bho gotama …pe… esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
Excellent, Master Gotama! …pe… I go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. |
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. |
May I receive the going forth in Master Gotama’s presence, may I receive the higher ordination.” |
“Yo kho, vaccha, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. |
“Whoever, Vaccha, having formerly been a member of another sect, desires the going forth in this Dhamma and Vinaya, desires the higher ordination, he undergoes probation for four months. |
Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; |
At the end of four months, if the bhikkhus are satisfied, they give him the going forth, they give him the higher ordination to the state of a bhikkhu; |
api ca mettha puggalavemattatā viditā”ti. |
but I recognize a difference in individuals.” |
“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; |
“If, venerable sir, those formerly of other sects who desire the going forth in this Dhamma and Vinaya, who desire the higher ordination, undergo probation for four months, and at the end of four months, if the bhikkhus are satisfied, they give them the going forth, they give them the higher ordination to the state of a bhikkhu; |
ahaṁ cattāri vassāni parivasissāmi. |
I will undergo probation for four years. |
Catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. |
At the end of four years, if the bhikkhus are satisfied, let them give me the going forth, let them give me the higher ordination to the state of a bhikkhu.” |
Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ. |
Then the wanderer Vacchagotta received the going forth in the Blessed One’s presence, he received the higher ordination. |
Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; |
Not long after his higher ordination, within half a month of his higher ordination, the Venerable Vacchagotta went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho āyasmā vacchagotto bhagavantaṁ etadavoca: |
Seated thus, the Venerable Vacchagotta said to the Blessed One: |
“yāvatakaṁ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṁ, anuppattaṁ taṁ mayā; |
“Whatever, venerable sir, is to be attained by a trainee’s knowledge, by a trainee’s vision, that has been attained by me. |
uttari ca me bhagavā dhammaṁ desetū”ti. |
May the Blessed One teach me the Dhamma further.” |
“Tena hi tvaṁ, vaccha, dve dhamme uttari bhāvehi—samathañca vipassanañca. |
“Then, Vaccha, you should develop two further things—serenity and insight. |
Ime kho te, vaccha, dve dhammā uttari bhāvitā—samatho ca vipassanā ca—anekadhātupaṭivedhāya saṁvattissanti. |
These two things, Vaccha, when further developed by you—serenity and insight—will conduce to the penetration of many elements. |
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: |
Whenever, Vaccha, you might wish: |
‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; |
‘May I wield the various kinds of spiritual power: having been one, may I become many; having been many, may I become one; |
āvibhāvaṁ, tirobhāvaṁ; |
may I appear and vanish; |
tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; |
may I go unhindered through walls, through ramparts, through mountains as if through space; |
pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; |
may I dive in and out of the earth as if in water; |
udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; |
may I walk on water without sinking as if on earth; |
ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; |
sitting cross-legged, may I travel through the air like a winged bird; |
imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ, parimajjeyyaṁ; |
may I touch and stroke with my hand these sun and moon, so mighty, so powerful; |
yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane. |
may I exercise mastery with my body even as far as the Brahma world’—therein, in each case, you will attain the ability to witness it, provided there is a basis. |
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: |
Whenever, Vaccha, you might wish: |
‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane. |
‘With the divine ear element, which is purified and surpasses the human, may I hear both kinds of sounds—divine and human, whether far or near’—therein, in each case, you will attain the ability to witness it, provided there is a basis. |
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: |
Whenever, Vaccha, you might wish: |
‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; |
‘May I, having encompassed with my own mind the minds of other beings, other persons, know them—may I know a mind with lust as a mind with lust, or a mind without lust as a mind without lust; |
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; |
may I know a mind with hate as a mind with hate, or a mind without hate as a mind without hate; |
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; |
may I know a mind with delusion as a mind with delusion, or a mind without delusion as a mind without delusion; |
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ; |
may I know a contracted mind as a contracted mind, or a distracted mind as a distracted mind; |
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ; |
may I know an exalted mind as an exalted mind, or an unexalted mind as an unexalted mind; |
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ; |
may I know a surpassed mind as a surpassed mind, or an unsurpassed mind as an unsurpassed mind; |
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ; |
may I know a concentrated mind as a concentrated mind, or an unconcentrated mind as an unconcentrated mind; |
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane. |
may I know a liberated mind as a liberated mind, or an unliberated mind as an unliberated mind’—therein, in each case, you will attain the ability to witness it, provided there is a basis. |
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: |
Whenever, Vaccha, you might wish: |
‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi; |
‘May I recollect my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; |
anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion—“There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti; |
and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-term; and passing away from there, I have reappeared here”— |
iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane. |
thus may I recollect my manifold past lives with their aspects and details’—therein, in each case, you will attain the ability to witness it, provided there is a basis. |
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: |
Whenever, Vaccha, you might wish: |
‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; |
‘With the divine eye, which is purified and surpasses the human, may I see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and may I understand how beings fare according to their kamma: “These good beings, endowed with misconduct of body, misconduct of speech, misconduct of mind, revilers of noble ones, holding wrong view, undertaking action based on wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, in hell; |
ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti; |
or these good beings, endowed with good conduct of body, good conduct of speech, good conduct of mind, not revilers of noble ones, holding right view, undertaking action based on right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world”— |
iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane. |
thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and may I understand how beings fare according to their kamma’—therein, in each case, you will attain the ability to witness it, provided there is a basis. |
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: |
Whenever, Vaccha, you might wish: |
‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane”ti. |
‘By the destruction of the taints, in this very life may I enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for myself with direct knowledge’—therein, in each case, you will attain the ability to witness it, provided there is a basis.” |
Atha kho āyasmā vacchagotto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then the Venerable Vacchagotta, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed. |
Atha kho āyasmā vacchagotto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Then the Venerable Vacchagotta, dwelling alone, withdrawn, diligent, ardent, and resolute, not long afterwards—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—in this very life realized it for himself with direct knowledge, entered upon it, and abode in it. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He understood: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” |
Aññataro kho panāyasmā vacchagotto arahataṁ ahosi. |
And the Venerable Vacchagotta became one of the arahants. |
Tena kho pana samayena sambahulā bhikkhū bhagavantaṁ dassanāya gacchanti. |
Now at that time, a number of bhikkhus were going to see the Blessed One. |
Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. |
The Venerable Vacchagotta saw those bhikkhus coming from afar. |
Disvāna yena te bhikkhū tenupasaṅkami; |
Seeing them, he went to those bhikkhus; |
upasaṅkamitvā te bhikkhū etadavoca: |
having approached, he said to those bhikkhus: |
“handa kahaṁ pana tumhe āyasmanto gacchathā”ti? |
“Where are you venerable ones going?” |
“Bhagavantaṁ kho mayaṁ, āvuso, dassanāya gacchāmā”ti. |
“We, friend, are going to see the Blessed One.” |
“Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha: |
“Then, venerable ones, in my name bow with your heads at the Blessed One’s feet, and say this: |
‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti—pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti. |
‘The bhikkhu Vacchagotta, venerable sir, bows with his head at the Blessed One’s feet, and says this: “The Blessed One has been fully served by me, the Sugata has been fully served by me.”’” |
“Evamāvuso”ti kho te bhikkhū āyasmato vacchagottassa paccassosuṁ. |
“Yes, friend,” those bhikkhus replied to the Venerable Vacchagotta. |
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; |
Then those bhikkhus went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Seated thus, those bhikkhus said to the Blessed One: |
“āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti: |
“The Venerable Vacchagotta, venerable sir, bows with his head at the Blessed One’s feet, and says this: |
‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti. |
‘The Blessed One has been fully served by me, the Sugata has been fully served by me.’” |
“Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito: |
“Already, bhikkhus, the bhikkhu Vacchagotta has been known to me by mind as I have mentally encompassed him: |
‘tevijjo vacchagotto bhikkhu mahiddhiko mahānubhāvo’ti. |
‘The bhikkhu Vacchagotta is a possessor of the three true knowledges, of great spiritual power, of great might.’ |
Devatāpi me etamatthaṁ ārocesuṁ: |
And devas also reported this matter to me: |
‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’”ti. |
‘The bhikkhu Vacchagotta, venerable sir, is a possessor of the three true knowledges, of great spiritual power, of great might.’” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus, gratified, rejoiced in the Blessed One’s words. |
Mahāvacchasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Greater Discourse to Vacchagotta is finished, the third. |
mn74 |
mn74 |
Majjhima Nikāya 74 |
Majjhima Nikāya 74 |
Dīghanakhasutta |
To Dīghanakha |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṁ. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak, in the Boar’s Cave. |
Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; |
Then the wanderer Dīghanakha went to the Blessed One. |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. |
Having exchanged courteous and memorable talk, he stood at one side. |
Ekamantaṁ ṭhito kho dīghanakho paribbājako bhagavantaṁ etadavoca: |
Standing thus, the wanderer Dīghanakha said to the Blessed One: |
“ahañhi, bho gotama, evaṁvādī evaṁdiṭṭhi: |
“I, Master Gotama, am of such a theory, of such a view: |
‘sabbaṁ me nakkhamatī’”ti. |
‘Everything is not acceptable to me.’” |
“Yāpi kho te esā, aggivessana, diṭṭhi: |
“This view of yours too, Aggivessana: |
‘sabbaṁ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī”ti? |
‘Everything is not acceptable to me’—is this view of yours too not acceptable to you?” |
“Esā ce me, bho gotama, diṭṭhi khameyya, taṁpassa tādisameva, taṁpassa tādisamevā”ti. |
“If this view of mine, Master Gotama, were acceptable to me, it would be just the same, it would be just the same.” |
“Ato kho te, aggivessana, bahū hi bahutarā lokasmiṁ ye evamāhaṁsu: |
“Therefore, Aggivessana, there are many, far more in the world who say thus: |
‘taṁpassa tādisameva, taṁpassa tādisamevā’ti. |
‘It would be just the same, it would be just the same.’ |
Te tañceva diṭṭhiṁ nappajahanti aññañca diṭṭhiṁ upādiyanti. |
They do not abandon that very view, and they adopt another view. |
Ato kho te, aggivessana, tanū hi tanutarā lokasmiṁ ye evamāhaṁsu: |
Therefore, Aggivessana, there are few, far fewer in the world who say thus: |
‘taṁpassa tādisameva, taṁpassa tādisamevā’ti. |
‘It would be just the same, it would be just the same.’ |
Te tañceva diṭṭhiṁ pajahanti aññañca diṭṭhiṁ na upādiyanti. |
They abandon that very view, and they do not adopt another view. |
Santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Aggivessana, some ascetics and brahmins who are of such a theory, of such a view: |
‘sabbaṁ me khamatī’ti; |
‘Everything is acceptable to me.’ |
santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Aggivessana, some ascetics and brahmins who are of such a theory, of such a view: |
‘sabbaṁ me nakkhamatī’ti; |
‘Everything is not acceptable to me.’ |
santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Aggivessana, some ascetics and brahmins who are of such a theory, of such a view: |
‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti. |
‘Something is acceptable to me, something is not acceptable to me.’ |
Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, Aggivessana, as to those ascetics and brahmins who are of such a theory, of such a view: |
‘sabbaṁ me khamatī’ti tesamayaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; |
‘Everything is acceptable to me’—this view of theirs is close to lust, close to bondage, close to delighting, close to clinging, close to attachment. |
tatraggivessana ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, Aggivessana, as to those ascetics and brahmins who are of such a theory, of such a view: |
‘sabbaṁ me nakkhamatī’ti tesamayaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti. |
‘Everything is not acceptable to me’—this view of theirs is close to non-lust, close to non-bondage, close to non-delighting, close to non-clinging, close to non-attachment.” |
Evaṁ vutte, dīghanakho paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Dīghanakha said to the Blessed One: |
“ukkaṁseti me bhavaṁ gotamo diṭṭhigataṁ, samukkaṁseti me bhavaṁ gotamo diṭṭhigatan”ti. |
“Master Gotama praises my view, Master Gotama extols my view!” |
“Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
“Therein, Aggivessana, as to those ascetics and brahmins who are of such a theory, of such a view: |
‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti. |
‘Something is acceptable to me, something is not acceptable to me.’ |
Yā hi tesaṁ khamati sāyaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; |
That which is acceptable to them—this view of theirs is close to lust, close to bondage, close to delighting, close to clinging, close to attachment. |
yā hi tesaṁ nakkhamati sāyaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. |
That which is not acceptable to them—this view of theirs is close to non-lust, close to non-bondage, close to non-delighting, close to non-clinging, close to non-attachment. |
Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, Aggivessana, as to those ascetics and brahmins who are of such a theory, of such a view: |
‘sabbaṁ me khamatī’ti tattha viññū puriso iti paṭisañcikkhati: |
‘Everything is acceptable to me’—a wise person reflects thus: |
‘yā kho me ayaṁ diṭṭhi—sabbaṁ me khamatīti, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ—idameva saccaṁ moghamaññanti; |
‘This view of mine—“Everything is acceptable to me”—if I were to cling to this view with force and adherence, asserting, “This alone is true, anything else is wrong”; |
dvīhi me assa viggaho—yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti, yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti—imehi assa dvīhi viggaho. |
I would have conflict with two—with the ascetic or brahmin who is of such a theory, of such a view: “Everything is not acceptable to me,” and with the ascetic or brahmin who is of such a theory, of such a view: “Something is acceptable to me, something is not acceptable to me”—with these two I would have conflict. |
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. |
When there is conflict, there is dispute; when there is dispute, there is vexation; when there is vexation, there is annoyance.’ |
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati. |
Thus, seeing conflict, dispute, vexation, and annoyance in himself, he abandons that very view and does not adopt another view. |
Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti. |
Thus there is the abandoning of these views, thus there is the relinquishing of these views. |
Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, Aggivessana, as to those ascetics and brahmins who are of such a theory, of such a view: |
‘sabbaṁ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati: |
‘Everything is not acceptable to me’—a wise person reflects thus: |
‘yā kho me ayaṁ diṭṭhi—sabbaṁ me nakkhamatīti, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ—idameva saccaṁ moghamaññanti; |
‘This view of mine—“Everything is not acceptable to me”—if I were to cling to this view with force and adherence, asserting, “This alone is true, anything else is wrong”; |
dvīhi me assa viggaho—yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti, yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati ekaccaṁ me nakkhamatīti—imehi assa dvīhi viggaho. |
I would have conflict with two—with the ascetic or brahmin who is of such a theory, of such a view: “Everything is acceptable to me,” and with the ascetic or brahmin who is of such a theory, of such a view: “Something is acceptable to me, something is not acceptable to me”—with these two I would have conflict. |
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. |
When there is conflict, there is dispute; when there is dispute, there is vexation; when there is vexation, there is annoyance.’ |
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati. |
Thus, seeing conflict, dispute, vexation, and annoyance in himself, he abandons that very view and does not adopt another view. |
Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti. |
Thus there is the abandoning of these views, thus there is the relinquishing of these views. |
Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, Aggivessana, as to those ascetics and brahmins who are of such a theory, of such a view: |
‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati: |
‘Something is acceptable to me, something is not acceptable to me’—a wise person reflects thus: |
‘yā kho me ayaṁ diṭṭhi—ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti, imañce ahaṁ diṭṭhiṁ thāmasā parāmāsā abhinivissa vohareyyaṁ—idameva saccaṁ moghamaññanti; |
‘This view of mine—“Something is acceptable to me, something is not acceptable to me”—if I were to cling to this view with force and adherence, asserting, “This alone is true, anything else is wrong”; |
dvīhi me assa viggaho—yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti, yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti—imehi assa dvīhi viggaho. |
I would have conflict with two—with the ascetic or brahmin who is of such a theory, of such a view: “Everything is acceptable to me,” and with the ascetic or brahmin who is of such a theory, of such a view: “Everything is not acceptable to me”—with these two I would have conflict. |
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. |
When there is conflict, there is dispute; when there is dispute, there is vexation; when there is vexation, there is annoyance.’ |
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati. |
Thus, seeing conflict, dispute, vexation, and annoyance in himself, he abandons that very view and does not adopt another view. |
Evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti. |
Thus there is the abandoning of these views, thus there is the relinquishing of these views. |
Ayaṁ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. |
This body, Aggivessana, is material, composed of the four great elements, born of mother and father, an accumulation of rice and gruel, subject to impermanence, to rubbing, to massaging, to breaking up, to dispersal; it should be seen as impermanent, as suffering, as a disease, as a tumor, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as not-self. |
Tassimaṁ kāyaṁ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṁ kāyachando kāyasneho kāyanvayatā sā pahīyati. |
For one who sees this body as impermanent, as suffering, as a disease, as a tumor, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as not-self, whatever desire for the body, affection for the body, subservience to the body there is in the body—that is abandoned. |
Tisso kho imā, aggivessana, vedanā—sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
There are these three kinds of feelings, Aggivessana—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. |
Yasmiṁ, aggivessana, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; |
At the time, Aggivessana, when one feels a pleasant feeling, at that time one does not feel a painful feeling, nor a neither-painful-nor-pleasant feeling; |
sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. |
at that time one feels only a pleasant feeling. |
Yasmiṁ, aggivessana, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; |
At the time, Aggivessana, when one feels a painful feeling, at that time one does not feel a pleasant feeling, nor a neither-painful-nor-pleasant feeling; |
dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti. |
at that time one feels only a painful feeling. |
Yasmiṁ, aggivessana, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti; |
At the time, Aggivessana, when one feels a neither-painful-nor-pleasant feeling, at that time one does not feel a pleasant feeling, nor a painful feeling; |
adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. |
at that time one feels only a neither-painful-nor-pleasant feeling. |
Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; |
Pleasant feeling too, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. |
dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; |
Painful feeling too, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. |
adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. |
Neither-painful-nor-pleasant feeling too, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. |
Evaṁ passaṁ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati; |
Seeing thus, Aggivessana, an instructed noble-one's-disciple becomes disenchanted with pleasant feeling, becomes disenchanted with painful feeling, becomes disenchanted with neither-painful-nor-pleasant feeling. |
nibbindaṁ virajjati, virāgā vimuccati. |
Being disenchanted, one becomes dispassionate. Through dispassion, one is liberated. |
Vimuttasmiṁ, vimuttamiti ñāṇaṁ hoti. |
When liberated, there is knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
One understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Evaṁ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṁvadati, na kenaci vivadati, yañca loke vuttaṁ tena voharati, aparāmasan”ti. |
A bhikkhu whose mind is thus liberated, Aggivessana, does not contend with anyone, does not dispute with anyone; he uses the speech current in the world without clinging to it.” |
Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. |
Now at that time, the Venerable Sāriputta was standing behind the Blessed One, fanning the Blessed One. |
Atha kho āyasmato sāriputtassa etadahosi: |
Then it occurred to the Venerable Sāriputta: |
“tesaṁ tesaṁ kira no bhagavā dhammānaṁ abhiññā pahānamāha, tesaṁ tesaṁ kira no sugato dhammānaṁ abhiññā paṭinissaggamāhā”ti. |
“Indeed, the Blessed One speaks to us of the abandoning of these and those things through direct knowledge; indeed, the Sugata speaks to us of the relinquishing of these and those things through direct knowledge.” |
Iti hidaṁ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṁ vimucci. |
As the Venerable Sāriputta reflected thus, his mind was liberated from the taints without clinging. |
Dīghanakhassa pana paribbājakassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
But for the wanderer Dīghanakha, the dust-free, stainless Dhamma eye arose: |
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. |
“Whatever is subject to origination is all subject to cessation.” |
Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: |
Then the wanderer Dīghanakha, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, crossed over doubt, was without perplexity, gained intrepidity, and became independent of others in the Teacher’s Dispensation, said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, Master Gotama, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
even so, the Dhamma has been made clear in many ways by Master Gotama. |
evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. |
I go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
May Master Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Dīghanakhasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Discourse to Dīghanakha is finished, the fourth. |
mn75 |
mn75 |
Majjhima Nikāya 75 |
Majjhima Nikāya 75 |
Māgaṇḍiyasutta |
To Māgaṇḍiya |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Kurus at a market town of the Kurus named Kammāsadhamma, on a spread of grass in the fire-hut of the brahmin Bhāradvājagotta. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kammāsadhammaṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, entered Kammāsadhamma for alms. |
Kammāsadhammaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. |
Having wandered for alms in Kammāsadhamma, after the meal, when he had returned from the alms round, he went to a certain forest grove for the day’s abiding. |
Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
Having entered that forest grove, he sat down at the root of a certain tree for the day’s abiding. |
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami. |
Then Māgaṇḍiya the wanderer, while walking and wandering for exercise, went to the fire-hut of the brahmin Bhāradvājagotta. |
Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṁ paññattaṁ. |
Māgaṇḍiya the wanderer saw the spread of grass prepared in the fire-hut of the brahmin Bhāradvājagotta. |
Disvāna bhāradvājagottaṁ brāhmaṇaṁ etadavoca: |
Seeing it, he said to the brahmin Bhāradvājagotta: |
“kassa nvayaṁ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṁ maññe”ti? |
“For whom is this spread of grass prepared in Master Bhāradvāja’s fire-hut? It looks like an ascetic’s bed, I think.” |
“Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. |
“There is, Master Māgaṇḍiya, the ascetic Gotama, a son of the Sakyans, who has gone forth from the Sakyan clan. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Regarding that Master Gotama, such a good reputation has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘That Blessed One is an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, sublime, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an enlightened one, a Blessed One.’ |
Tassesā bhoto gotamassa seyyā paññattā”ti. |
This bed is prepared for that Master Gotama.” |
“Duddiṭṭhaṁ vata, bho bhāradvāja, addasāma; |
“A bad sight indeed, Master Bhāradvāja, have we seen; |
duddiṭṭhaṁ vata, bho bhāradvāja, addasāma. |
a bad sight indeed, Master Bhāradvāja, have we seen, |
Ye mayaṁ tassa bhoto gotamassa bhūnahuno seyyaṁ addasāmā”ti. |
when we have seen the bed of that Master Gotama, a destroyer of growth!” |
“Rakkhassetaṁ, māgaṇḍiya, vācaṁ; |
“Guard your speech, Māgaṇḍiya; |
rakkhassetaṁ, māgaṇḍiya, vācaṁ. |
guard your speech, Māgaṇḍiya! |
Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti. |
Many indeed are those who have confidence in that Master Gotama—wise khattiyas, wise brahmins, wise householders, wise ascetics—trained in the noble path, in the wholesome Dhamma.” |
“Sammukhā cepi mayaṁ, bho bhāradvāja, taṁ bhavantaṁ gotamaṁ passeyyāma, sammukhāpi naṁ vadeyyāma: |
“Even if we were to see that Master Gotama face to face, Master Bhāradvāja, we would tell him to his face: |
‘bhūnahu samaṇo gotamo’ti. |
‘The ascetic Gotama is a destroyer of growth!’ |
Taṁ kissa hetu? |
For what reason? |
Evañhi no sutte ocaratī”ti. |
Because it is so handed down in our scriptures.” |
“Sace taṁ bhoto māgaṇḍiyassa agaru āroceyyāmi taṁ samaṇassa gotamassā”ti. |
“If it is not too troublesome for Master Māgaṇḍiya, I will report this to the ascetic Gotama.” |
“Appossukko bhavaṁ bhāradvājo vuttova naṁ vadeyyā”ti. |
“Let Master Bhāradvāja be at ease; tell him just as it was said.” |
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. |
The Blessed One heard with the divine ear element, which is purified and surpasses the human, this conversation between the brahmin Bhāradvājagotta and Māgaṇḍiya the wanderer. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami; |
Then the Blessed One, in the evening, having emerged from seclusion, went to the fire-hut of the brahmin Bhāradvājagotta. |
upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. |
Having approached, the Blessed One sat down on the prepared spread of grass. |
Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; |
Then the brahmin Bhāradvājagotta went to the Blessed One. |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable talk, he sat down at one side. |
Ekamantaṁ nisinnaṁ kho bhāradvājagottaṁ brāhmaṇaṁ bhagavā etadavoca: |
When the brahmin Bhāradvājagotta was seated at one side, the Blessed One said to him: |
“ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṁ imaṁyeva tiṇasanthārakaṁ ārabbha kocideva kathāsallāpo”ti? |
“Was there, Bhāradvāja, some conversation between you and Māgaṇḍiya the wanderer concerning this very spread of grass?” |
Evaṁ vutte, bhāradvājagotto brāhmaṇo saṁviggo lomahaṭṭhajāto bhagavantaṁ etadavoca: |
When this was said, the brahmin Bhāradvājagotta, thrilled and with his hair standing on end, said to the Blessed One: |
“etadeva kho pana mayaṁ bhoto gotamassa ārocetukāmā. |
“Just this we were about to report to Master Gotama. |
Atha ca pana bhavaṁ gotamo anakkhātaṁyeva akkhāsī”ti. |
But Master Gotama has spoken of it without it being told.” |
Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṁ antarākathā vippakatā hoti. |
And this conversation between the Blessed One and the brahmin Bhāradvājagotta was left unfinished. |
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ yena bhagavā tenupasaṅkami; |
Then Māgaṇḍiya the wanderer, while walking and wandering for exercise, went to the fire-hut of the brahmin Bhāradvājagotta, to the Blessed One. |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable talk, he sat down at one side. |
Ekamantaṁ nisinnaṁ kho māgaṇḍiyaṁ paribbājakaṁ bhagavā etadavoca: |
When Māgaṇḍiya the wanderer was seated at one side, the Blessed One said to him: |
“Cakkhuṁ kho, māgaṇḍiya, rūpārāmaṁ rūparataṁ rūpasammuditaṁ. |
“The eye, Māgaṇḍiya, delights in forms, is attached to forms, rejoices in forms. |
Taṁ tathāgatassa dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ, tassa ca saṁvarāya dhammaṁ deseti. |
That has been tamed, guarded, protected, and restrained by the Tathāgata, and he teaches the Dhamma for its restraint. |
Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: |
Was it with reference to this, Māgaṇḍiya, that you said: |
‘bhūnahu samaṇo gotamo’”ti? |
‘The ascetic Gotama is a destroyer of growth’?” |
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: |
“It was precisely with reference to this, Master Gotama, that I said: |
‘bhūnahu samaṇo gotamo’ti. |
‘The ascetic Gotama is a destroyer of growth!’ |
Taṁ kissa hetu? |
For what reason? |
Evañhi no sutte ocaratī”ti. |
Because it is so handed down in our scriptures.” |
“Sotaṁ kho, māgaṇḍiya, saddārāmaṁ …pe… ghānaṁ kho, māgaṇḍiya gandhārāmaṁ … jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. |
“The ear, Māgaṇḍiya, delights in sounds …pe… the nose, Māgaṇḍiya, delights in odors … the tongue, Māgaṇḍiya, delights in tastes, is attached to tastes, rejoices in tastes. |
Sā tathāgatassa dantā guttā rakkhitā saṁvutā, tassā ca saṁvarāya dhammaṁ deseti. |
That has been tamed, guarded, protected, and restrained by the Tathāgata, and he teaches the Dhamma for its restraint. |
Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: |
Was it with reference to this, Māgaṇḍiya, that you said: |
‘bhūnahu samaṇo gotamo’”ti? |
‘The ascetic Gotama is a destroyer of growth’?” |
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: |
“It was precisely with reference to this, Master Gotama, that I said: |
‘bhūnahu samaṇo gotamo’ti. |
‘The ascetic Gotama is a destroyer of growth!’ |
Taṁ kissa hetu? |
For what reason? |
Evañhi no sutte ocaratī”ti. |
Because it is so handed down in our scriptures.” |
“Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato …pe… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. |
“The body, Māgaṇḍiya, delights in tangibles, is attached to tangibles …pe… the mind, Māgaṇḍiya, delights in dhammas, is attached to dhammas, rejoices in dhammas. |
So tathāgatassa danto gutto rakkhito saṁvuto, tassa ca saṁvarāya dhammaṁ deseti. |
That has been tamed, guarded, protected, and restrained by the Tathāgata, and he teaches the Dhamma for its restraint. |
Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: |
Was it with reference to this, Māgaṇḍiya, that you said: |
‘bhūnahu samaṇo gotamo’”ti? |
‘The ascetic Gotama is a destroyer of growth’?” |
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: |
“It was precisely with reference to this, Master Gotama, that I said: |
‘bhūnahu samaṇo gotamo’ti. |
‘The ascetic Gotama is a destroyer of growth!’ |
Taṁ kissa hetu? |
For what reason? |
Evañhi no sutte ocaratī”ti. |
Because it is so handed down in our scriptures.” |
“Taṁ kiṁ maññasi, māgaṇḍiya: |
“What do you think, Māgaṇḍiya? |
‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena rūpānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā rūpataṇhaṁ pahāya rūpapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya. |
‘Suppose someone had formerly enjoyed himself with forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, enticing; and then later, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of forms, he were to abandon craving for forms, dispel the fever for forms, and abide free from thirst, with an internally pacified mind. |
Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? |
What would you have to say of him, Māgaṇḍiya?’” |
“Na kiñci, bho gotama”. |
“Nothing, Master Gotama.” |
“Taṁ kiṁ maññasi, māgaṇḍiya: |
“What do you think, Māgaṇḍiya? |
‘idhekacco sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya. |
‘Suppose someone had formerly enjoyed himself with sounds cognizable by the ear …pe… with odors cognizable by the nose … with tastes cognizable by the tongue … with tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, enticing; and then later, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of tangibles, he were to abandon craving for tangibles, dispel the fever for tangibles, and abide free from thirst, with an internally pacified mind. |
Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? |
What would you have to say of him, Māgaṇḍiya?’” |
“Na kiñci, bho gotama”. |
“Nothing, Master Gotama.” |
“Ahaṁ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. |
“I, too, Māgaṇḍiya, when I was formerly a householder, enjoyed myself, endowed and possessed of the five cords of sensual pleasure: with forms cognizable by the eye that were wished for, desired, agreeable, likable, connected with sensual desire, enticing; with sounds cognizable by the ear …pe… with odors cognizable by the nose … with tastes cognizable by the tongue … with tangibles cognizable by the body that were wished for, desired, agreeable, likable, connected with sensual desire, enticing. |
Tassa mayhaṁ, māgaṇḍiya, tayo pāsādā ahesuṁ—eko vassiko, eko hemantiko, eko gimhiko. |
I had, Māgaṇḍiya, three palaces—one for the rainy season, one for the winter, and one for the summer. |
So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi. |
In the rainy season palace, Māgaṇḍiya, during the four months of the rains, being entertained by musicians (none of whom were men), I did not come down to the lower palace. |
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. |
Then later, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now abide free from thirst, with an internally pacified mind. |
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. |
I see other beings not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever of sensual pleasures, indulging in sensual pleasures. |
So tesaṁ na pihemi, na tattha abhiramāmi. |
I do not envy them, nor do I delight therein. |
Taṁ kissa hetu? |
For what reason? |
Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi. |
Because there is, Māgaṇḍiya, a delight that is apart from sensual pleasures, apart from unwholesome states—a delight that surpasses even divine bliss—and delighting in that, I do not envy what is inferior, nor do I delight therein. |
Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi … pe… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. |
Suppose, Māgaṇḍiya, a householder or a householder’s son, rich, of great wealth, of great possessions, were to enjoy himself, endowed and possessed of the five cords of sensual pleasure: with forms cognizable by the eye … pe… with tangibles that are wished for, desired, agreeable, likable, connected with sensual desire, enticing. |
So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya devānaṁ tāvatiṁsānaṁ sahabyataṁ. |
Having practiced good conduct by body, good conduct by speech, good conduct by mind, with the breakup of the body, after death, he might reappear in a good destination, in a heavenly world, in the company of the devas of the Tāvatiṃsa realm. |
So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. |
There, in the Nandana Grove, surrounded by a troop of nymphs, he would enjoy himself, endowed and possessed of the five divine cords of sensual pleasure. |
So passeyya gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. |
He might see a householder or a householder’s son enjoying himself, endowed and possessed of the five cords of sensual pleasure. |
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṁ vā pañcannaṁ kāmaguṇānaṁ mānusakehi vā kāmehi āvaṭṭeyyā”ti? |
What do you think, Māgaṇḍiya? Would that devaputta in the Nandana Grove, surrounded by a troop of nymphs, enjoying himself endowed and possessed of the five divine cords of sensual pleasure, envy that householder or householder’s son, or yearn for human sensual pleasures, or be drawn back by human sensual pleasures?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Taṁ kissa hetu? |
For what reason? |
Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti. |
Because, Master Gotama, divine sensual pleasures are more excellent and more sublime than human sensual pleasures.” |
“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. |
“So too, Māgaṇḍiya, when I was formerly a householder, I enjoyed myself, endowed and possessed of the five cords of sensual pleasure: with forms cognizable by the eye that were wished for, desired, agreeable, likable, connected with sensual desire, enticing; with sounds cognizable by the ear …pe… with odors cognizable by the nose … with tastes cognizable by the tongue … with tangibles cognizable by the body that were wished for, desired, agreeable, likable, connected with sensual desire, enticing. |
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. |
Then later, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now abide free from thirst, with an internally pacified mind. |
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi. |
I see other beings not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever of sensual pleasures, indulging in sensual pleasures. I do not envy them, nor do I delight therein. |
Taṁ kissa hetu? |
For what reason? |
Yāhayaṁ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi. |
Because there is, Māgaṇḍiya, a delight that is apart from sensual pleasures, apart from unwholesome states—a delight that surpasses even divine bliss—and delighting in that, I do not envy what is inferior, nor do I delight therein. |
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya. |
Suppose, Māgaṇḍiya, a man with leprosy, his limbs afflicted, his body broken out, being eaten by worms, were to scratch the openings of his sores with his nails and scorch his body over a pit of embers. |
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. |
His friends and companions, his kinsmen and relatives, would bring a physician-surgeon to treat him. |
Tassa so bhisakko sallakatto bhesajjaṁ kareyya. |
That physician-surgeon would prepare medicine for him. |
So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo. |
Taking that medicine, he would be cured of leprosy, become healthy, happy, independent, master of himself, able to go wherever he wished. |
So aññaṁ kuṭṭhiṁ purisaṁ passeyya arugattaṁ pakkagattaṁ kimīhi khajjamānaṁ nakhehi vaṇamukhāni vippatacchamānaṁ aṅgārakāsuyā kāyaṁ paritāpentaṁ. |
He might see another man with leprosy, his limbs afflicted, his body broken out, being eaten by worms, scratching the openings of his sores with his nails and scorching his body over a pit of embers. |
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti? |
What do you think, Māgaṇḍiya? Would that man envy the other leprous man for the pit of embers or for the use of medicine?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Taṁ kissa hetu? |
For what reason? |
Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti. |
Because, Master Gotama, when there is disease, medicine is needed; when there is no disease, medicine is not needed.” |
“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. |
“So too, Māgaṇḍiya, when I was formerly a householder, I enjoyed myself, endowed and possessed of the five cords of sensual pleasure: with forms cognizable by the eye that were wished for, desired, agreeable, likable, connected with sensual desire, enticing; with sounds cognizable by the ear …pe… with odors cognizable by the nose … with tastes cognizable by the tongue … with tangibles cognizable by the body that were wished for, desired, agreeable, likable, connected with sensual desire, enticing. |
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. |
Then later, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now abide free from thirst, with an internally pacified mind. |
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. |
I see other beings not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever of sensual pleasures, indulging in sensual pleasures. |
So tesaṁ na pihemi, na tattha abhiramāmi. |
I do not envy them, nor do I delight therein. |
Taṁ kissa hetu? |
For what reason? |
Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi. |
Because there is, Māgaṇḍiya, a delight that is apart from sensual pleasures, apart from unwholesome states—a delight that surpasses even divine bliss—and delighting in that, I do not envy what is inferior, nor do I delight therein. |
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya. |
Suppose, Māgaṇḍiya, a man with leprosy, his limbs afflicted, his body broken out, being eaten by worms, were to scratch the openings of his sores with his nails and scorch his body over a pit of embers. |
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. |
His friends and companions, his kinsmen and relatives, would bring a physician-surgeon to treat him. |
Tassa so bhisakko sallakatto bhesajjaṁ kareyya. |
That physician-surgeon would prepare medicine for him. |
So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo. |
Taking that medicine, he would be cured of leprosy, become healthy, happy, independent, master of himself, able to go wherever he wished. |
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. |
Then two strong men, having seized him by both arms, were to drag him towards a pit of embers. |
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṁ sannāmeyyā”ti? |
What do you think, Māgaṇḍiya? Would that man twist his body this way and that?” |
“Evaṁ, bho gotama. |
“Yes, Master Gotama. |
Taṁ kissa hetu? |
For what reason? |
Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti. |
Because that fire, Master Gotama, is of painful contact, of great heat, of great fever.” |
“Taṁ kiṁ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti? |
“What do you think, Māgaṇḍiya? Is it only now that that fire is of painful contact, of great heat, of great fever, or was that fire previously also of painful contact, of great heat, of great fever?” |
“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. |
“Both now, Master Gotama, that fire is of painful contact, of great heat, of great fever, and previously also that fire was of painful contact, of great heat, of great fever. |
Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṁ sukhamiti viparītasaññaṁ paccalatthā”ti. |
But that leprous man, Master Gotama, his limbs afflicted, his body broken out, being eaten by worms, scratching the openings of his sores with his nails, with his faculties impaired, had acquired a perverted perception of pleasure in what was actually painful fire-contact.” |
“Evameva kho, māgaṇḍiya, atītampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṁ addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. |
“So too, Māgaṇḍiya, in the past sensual pleasures were of painful contact, of great heat, of great fever; in the future sensual pleasures will be of painful contact, of great heat, of great fever; and now, in the present, sensual pleasures are of painful contact, of great heat, of great fever. |
Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ. |
And these beings, Māgaṇḍiya, not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever of sensual pleasures, with their faculties impaired, have acquired a perverted perception of pleasure in what are actually painful sensual pleasures. |
Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti. |
Suppose, Māgaṇḍiya, a man with leprosy, his limbs afflicted, his body broken out, being eaten by worms, scratches the openings of his sores with his nails and scorches his body over a pit of embers. |
Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṁ vaṇamukhānaṁ kaṇḍūvanahetu; |
The more, Māgaṇḍiya, that leprous man, his limbs afflicted, his body broken out, being eaten by worms, scratches the openings of his sores with his nails and scorches his body over a pit of embers, the more those sore-openings of his become fouler, more ill-smelling, and more putrid, and yet there is a certain measure of satisfaction, a measure of gratification—that is, on account of the itching of the sore-openings. |
evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. |
So too, Māgaṇḍiya, beings not free from lust for sensual pleasures, being devoured by craving for sensual pleasures and burning with the fever of sensual pleasures, indulge in sensual pleasures. |
Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṁ tesaṁ sattānaṁ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā—yadidaṁ pañcakāmaguṇe paṭicca. |
The more, Māgaṇḍiya, beings not free from lust for sensual pleasures, being devoured by craving for sensual pleasures and burning with the fever of sensual pleasures, indulge in sensual pleasures, the more the craving for sensual pleasures of those beings increases, and they burn with the fever of sensual pleasures, and yet there is a certain measure of satisfaction, a measure of gratification—that is, in dependence on the five cords of sensual pleasure. |
Taṁ kiṁ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti? |
What do you think, Māgaṇḍiya? Have you ever seen or heard of a king or a king’s minister who, enjoying himself endowed and possessed of the five cords of sensual pleasure, without abandoning craving for sensual pleasures, without dispelling the fever for sensual pleasures, has abided, or is abiding, or will abide free from thirst, with an internally pacified mind?” |
“No hidaṁ, bho gotama”. |
“No, Master Gotama.” |
“Sādhu, māgaṇḍiya. |
“Good, Māgaṇḍiya. |
Mayāpi kho etaṁ, māgaṇḍiya, neva diṭṭhaṁ na sutaṁ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā. |
Neither have I, Māgaṇḍiya, ever seen or heard of a king or a king’s minister who, enjoying himself endowed and possessed of the five cords of sensual pleasure, without abandoning craving for sensual pleasures, without dispelling the fever for sensual pleasures, has abided, or is abiding, or will abide free from thirst, with an internally pacified mind. |
Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā sabbe te kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā”ti. |
But, Māgaṇḍiya, whatever ascetics or brahmins have abided, or are abiding, or will abide free from thirst, with an internally pacified mind, all of them, having understood as they actually are the origin, the passing away, the gratification, the danger, and the escape in the case of sensual pleasures, having abandoned craving for sensual pleasures, having dispelled the fever for sensual pleasures, have abided, or are abiding, or will abide free from thirst, with an internally pacified mind.” |
Atha kho bhagavā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: |
Then the Blessed One on that occasion uttered this inspired utterance: |
“Ārogyaparamā lābhā, |
“Health is the highest gain, |
nibbānaṁ paramaṁ sukhaṁ; |
Nibbāna the highest happiness; |
Aṭṭhaṅgiko ca maggānaṁ, |
And of paths the eightfold, |
khemaṁ amatagāminan”ti. |
Secure, leading to the deathless.” |
Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca: |
When this was said, Māgaṇḍiya the wanderer said to the Blessed One: |
“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Yāva subhāsitañcidaṁ bhotā gotamena: |
How well this has been said by Master Gotama: |
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti. |
‘Health is the highest gain, Nibbāna the highest happiness.’ |
Mayāpi kho etaṁ, bho gotama, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
I too, Master Gotama, have heard this said by wanderers of the past, teachers and teachers’ teachers: |
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti; |
‘Health is the highest gain, Nibbāna the highest happiness.’ |
tayidaṁ, bho gotama, sametī”ti. |
This, Master Gotama, agrees.” |
“Yaṁ pana te etaṁ, māgaṇḍiya, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
“But that which you, Māgaṇḍiya, have heard said by wanderers of the past, teachers and teachers’ teachers: |
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti, katamaṁ taṁ ārogyaṁ, katamaṁ taṁ nibbānan”ti? |
‘Health is the highest gain, Nibbāna the highest happiness’—what is that health, what is that Nibbāna?” |
Evaṁ vutte, māgaṇḍiyo paribbājako sakāneva sudaṁ gattāni pāṇinā anomajjati: |
When this was said, Māgaṇḍiya the wanderer stroked his own limbs with his hand: |
“idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ. |
“This, Master Gotama, is health, this is Nibbāna. |
Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti. |
For I, Master Gotama, am now healthy, happy, nothing afflicts me.” |
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; |
“Suppose, Māgaṇḍiya, a man born blind. |
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. |
He would not see dark and light forms, he would not see blue forms, he would not see yellow forms, he would not see red forms, he would not see crimson forms, he would not see the even and uneven, he would not see the forms of stars, he would not see the sun and moon. |
So suṇeyya cakkhumato bhāsamānassa: |
He might hear a man with sight saying: |
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. |
‘How fine, sirs, is a white cloth, beautiful, spotless, pure!’ |
So odātapariyesanaṁ careyya. |
He would go in search of white. |
Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya: |
Then another man might deceive him with an oily, grimy rag: |
‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. |
‘This, good man, is a white cloth for you, beautiful, spotless, pure.’ |
So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: |
He would accept it. Having accepted it, he would wear it. Having worn it, pleased, he would utter words of pleasure: |
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. |
‘How fine, sirs, is a white cloth, beautiful, spotless, pure!’ |
Taṁ kiṁ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: |
What do you think, Māgaṇḍiya? Would that man born blind, knowing and seeing, accept that oily, grimy rag, and having accepted it, wear it, and having worn it, pleased, utter words of pleasure: |
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti udāhu cakkhumato saddhāyā”ti? |
‘How fine, sirs, is a white cloth, beautiful, spotless, pure!’—or would it be out of faith in the man with sight?” |
“Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya: |
“Not knowing, Master Gotama, not seeing, that man born blind would accept that oily, grimy rag, and having accepted it, wear it, and having worn it, pleased, utter words of pleasure: |
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti, cakkhumato saddhāyā”ti. |
‘How fine, sirs, is a white cloth, beautiful, spotless, pure!’—out of faith in the man with sight.” |
“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti: |
“So too, Māgaṇḍiya, the wanderers of other sects are blind, without vision, not knowing health, not seeing Nibbāna, and yet they utter this verse: |
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti. |
‘Health is the highest gain, Nibbāna the highest happiness.’ |
Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā: |
This verse, Māgaṇḍiya, was uttered by Arahants, Perfectly Enlightened Ones of the past: |
‘Ārogyaparamā lābhā, |
‘Health is the highest gain, |
nibbānaṁ paramaṁ sukhaṁ; |
Nibbāna the highest happiness; |
Aṭṭhaṅgiko ca maggānaṁ, |
And of paths the eightfold, |
khemaṁ amatagāminan’ti. |
Secure, leading to the deathless.’ |
Sā etarahi anupubbena puthujjanagāthā. |
That has now gradually become a verse of ordinary people. |
Ayaṁ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṁ imaṁ kāyaṁ rogabhūtaṁ gaṇḍabhūtaṁ sallabhūtaṁ aghabhūtaṁ ābādhabhūtaṁ: |
This body, Māgaṇḍiya, is a disease, a tumor, a dart, misery, an affliction; and you, regarding this body—a disease, a tumor, a dart, misery, an affliction— |
‘idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānan’ti vadesi. |
say: ‘This, Master Gotama, is health, this is Nibbāna.’ |
Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti. |
For you, Māgaṇḍiya, do not have that noble eye by which you might know health, might see Nibbāna.” |
“Evaṁ pasanno ahaṁ bhoto gotamassa. |
“I am so confident in Master Gotama. |
Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti. |
Master Gotama is able to teach me the Dhamma in such a way that I might know health, might see Nibbāna.” |
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; |
“Suppose, Māgaṇḍiya, a man born blind. |
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. |
He would not see dark and light forms, he would not see blue forms, he would not see yellow forms, he would not see red forms, he would not see crimson forms, he would not see the even and uneven, he would not see the forms of stars, he would not see the sun and moon. |
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. |
His friends and companions, his kinsmen and relatives, would bring a physician-surgeon to treat him. |
Tassa so bhisakko sallakatto bhesajjaṁ kareyya. |
That physician-surgeon would prepare medicine for him. |
So taṁ bhesajjaṁ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. |
Taking that medicine, he would not produce eyes, nor would he clarify his eyes. |
Taṁ kiṁ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti? |
What do you think, Māgaṇḍiya? Would not that physician merely reap weariness and vexation?” |
“Evaṁ, bho gotama”. |
“Yes, Master Gotama.” |
“Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ: |
“So too, Māgaṇḍiya, if I were to teach you the Dhamma: |
‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi. |
‘This is health, this is Nibbāna,’ and you would not know health, would not see Nibbāna. |
So mamassa kilamatho, sā mamassa vihesā”ti. |
That would be weariness for me, that would be vexation for me.” |
“Evaṁ pasanno ahaṁ bhoto gotamassa. |
“I am so confident in Master Gotama. |
Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti. |
Master Gotama is able to teach me the Dhamma in such a way that I might know health, might see Nibbāna.” |
“Seyyathāpi, māgaṇḍiya, jaccandho puriso; |
“Suppose, Māgaṇḍiya, a man born blind. |
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. |
He would not see dark and light forms, he would not see blue forms, he would not see yellow forms, he would not see red forms, he would not see crimson forms, he would not see the even and uneven, he would not see the forms of stars, he would not see the sun and moon. |
So suṇeyya cakkhumato bhāsamānassa: |
He might hear a man with sight saying: |
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. |
‘How fine, sirs, is a white cloth, beautiful, spotless, pure!’ |
So odātapariyesanaṁ careyya. |
He would go in search of white. |
Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya: |
Then another man might deceive him with an oily, grimy rag: |
‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. |
‘This, good man, is a white cloth for you, beautiful, spotless, pure.’ |
So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya. |
He would accept it. Having accepted it, he would wear it. |
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. |
His friends and companions, his kinsmen and relatives, would bring a physician-surgeon to treat him. |
Tassa so bhisakko sallakatto bhesajjaṁ kareyya—uddhaṁvirecanaṁ adhovirecanaṁ añjanaṁ paccañjanaṁ natthukammaṁ. |
That physician-surgeon would prepare medicine for him—an emetic, a purgative, an eye-salve, a counter-salve, a nasal treatment. |
So taṁ bhesajjaṁ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. |
Taking that medicine, he would produce eyes, he would clarify his eyes. |
Tassa saha cakkhuppādā yo amusmiṁ telamalikate sāhuḷicīre chandarāgo so pahīyetha. |
With the arising of sight, that desire and lust for the oily, grimy rag would be abandoned. |
Tañca naṁ purisaṁ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṁ maññeyya: |
And he would regard that man as an enemy, as a foe, and might even think he deserved to be deprived of life: |
‘dīgharattaṁ vata, bho, ahaṁ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho—idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. |
‘For a long time, sirs, I have been cheated, tricked, and deluded by this man with an oily, grimy rag—“This, good man, is a white cloth for you, beautiful, spotless, pure.”’ |
Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ: |
So too, Māgaṇḍiya, if I were to teach you the Dhamma: |
‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti. |
‘This is health, this is Nibbāna.’ |
So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi. |
And you would know health, would see Nibbāna. |
Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; |
With the arising of sight for you, that desire and lust for the five aggregates subject to clinging would be abandoned. |
api ca te evamassa: |
And it might also occur to you: |
‘dīgharattaṁ vata bho ahaṁ iminā cittena nikato vañcito paluddho. |
‘For a long time, sirs, I have been cheated, tricked, and deluded by this mind. |
Ahañhi rūpaṁyeva upādiyamāno upādiyiṁ, vedanaṁyeva upādiyamāno upādiyiṁ, saññaṁyeva upādiyamāno upādiyiṁ, saṅkhāreyeva upādiyamāno upādiyiṁ, viññāṇaṁyeva upādiyamāno upādiyiṁ. |
For I, clinging, clung only to material form; clinging, clung only to feeling; clinging, clung only to perception; clinging, clung only to volitional formations; clinging, clung only to consciousness. |
Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti; |
With my clinging as condition, being came to be; with being as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair came to be; |
evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti. |
thus is the origin of this whole mass of suffering.’” |
“Evaṁ pasanno ahaṁ bhoto gotamassa. |
“I am so confident in Master Gotama. |
Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti. |
Master Gotama is able to teach me the Dhamma in such a way that I might rise up from this seat no longer blind.” |
“Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi. |
“Then, Māgaṇḍiya, you should associate with true men. |
Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi; |
When, Māgaṇḍiya, you associate with true men, then, Māgaṇḍiya, you will hear the true Dhamma. |
yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi; |
When, Māgaṇḍiya, you hear the true Dhamma, then, Māgaṇḍiya, you will practice in accordance with the Dhamma. |
yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva ñassasi, sāmaṁ dakkhissasi—ime rogā gaṇḍā sallā; |
When, Māgaṇḍiya, you practice in accordance with the Dhamma, then, Māgaṇḍiya, you yourself will know, you yourself will see—these are diseases, tumors, darts; |
idha rogā gaṇḍā sallā aparisesā nirujjhanti. |
here diseases, tumors, darts cease without remainder. |
Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti; |
With the cessation of my clinging, there is cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
Thus is the cessation of this whole mass of suffering.” |
Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca: |
When this was said, Māgaṇḍiya the wanderer said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, Master Gotama, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
even so, the Dhamma has been made clear in many ways by Master Gotama. |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
I go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
May I receive the going forth in Master Gotama’s presence, may I receive the higher ordination.” |
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. |
“Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; |
“Whoever, Māgaṇḍiya, having formerly been a member of another sect, desires the going forth in this Dhamma and Vinaya, desires the higher ordination, he undergoes probation for four months. |
catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. |
At the end of four months, if the bhikkhus are satisfied, they give him the going forth, they give him the higher ordination to the state of a bhikkhu. |
Api ca mettha puggalavemattatā viditā”ti. |
But I recognize a difference in individuals.” |
“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; |
“If, venerable sir, those formerly of other sects who desire the going forth in this Dhamma and Vinaya, who desire the higher ordination, undergo probation for four months, and at the end of four months, if the bhikkhus are satisfied, they give them the going forth, they give them the higher ordination to the state of a bhikkhu; |
ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. |
I will undergo probation for four years. At the end of four years, if the bhikkhus are satisfied, let them give me the going forth, let them give me the higher ordination to the state of a bhikkhu.” |
Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. |
Māgaṇḍiya the wanderer received the going forth in the Blessed One’s presence, he received the higher ordination. |
Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Not long after his higher ordination, the Venerable Māgaṇḍiya, dwelling alone, withdrawn, diligent, ardent, and resolute, not long afterwards—that supreme goal of the holy life for the sake of which sons of good family rightly go forth from the household life into homelessness—in this very life realized it for himself with direct knowledge, entered upon it, and abode in it. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He understood: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” |
Aññataro kho panāyasmā māgaṇḍiyo arahataṁ ahosīti. |
And the Venerable Māgaṇḍiya became one of the arahants. |
Māgaṇḍiyasuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Discourse to Māgaṇḍiya is finished, the fifth. |
mn76 |
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Majjhima Nikāya 76 |
Majjhima Nikāya 76 |
Sandakasutta |
To Sandaka |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. |
Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṁ paṭivasati mahatiyā paribbājakaparisāya saddhiṁ pañcamattehi paribbājakasatehi. |
Now at that time, the wanderer Sandaka was dwelling in the Pilakkha Cave with a large assembly of wanderers, about five hundred wanderers. |
Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi: |
Then the Venerable Ānanda, having emerged from seclusion in the evening, addressed the bhikkhus: |
“āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti. |
“Come, friends, let us go to the Devakata pool to see the cave.” |
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. |
“Yes, friend,” those bhikkhus replied to the Venerable Ānanda. |
Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena devakatasobbho tenupasaṅkami. |
Then the Venerable Ānanda, together with a number of bhikkhus, went to the Devakata pool. |
Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. |
Now at that time, the wanderer Sandaka was sitting with a large assembly of wanderers, making a loud noise, a great noise, engaged in various kinds of childish talk, such as: talk about kings, talk about thieves, talk about great ministers, talk about armies, talk about fears, talk about battles, talk about food, talk about drink, talk about clothing, talk about beds, talk about garlands, talk about scents, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about those departed in former times, talk about diverse matters, talk about the world, talk about the sea, talk about becoming and non-becoming, and so on. |
Addasā kho sandako paribbājako āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. |
The wanderer Sandaka saw the Venerable Ānanda coming from afar. |
Disvāna sakaṁ parisaṁ saṇṭhāpesi: |
Seeing him, he quieted his own assembly: |
“appasaddā bhonto hontu, mā bhonto saddamakattha; |
“Let the venerable ones be quiet; let the venerable ones make no noise. |
ayaṁ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. |
This is a disciple of the ascetic Gotama coming, the ascetic Ānanda. |
Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṁ paṭivasanti, ayaṁ tesaṁ aññataro samaṇo ānando. |
Among the disciples of the ascetic Gotama who dwell at Kosambī, this ascetic Ānanda is one. |
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; |
Those venerable ones are lovers of quiet, trained in quiet, speakers in praise of quiet. |
appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. |
Perhaps, seeing a quiet assembly, he might consider approaching.” |
Atha kho te paribbājakā tuṇhī ahesuṁ. |
Then those wanderers became silent. |
Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. |
Then the Venerable Ānanda went to the wanderer Sandaka. |
Atha kho sandako paribbājako āyasmantaṁ ānandaṁ etadavoca: |
Then the wanderer Sandaka said to the Venerable Ānanda: |
“etu kho bhavaṁ ānando, svāgataṁ bhoto ānandassa. |
“Let the venerable Ānanda come, welcome to the venerable Ānanda. |
Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. |
It is long since the venerable Ānanda has found an opportunity to come here. |
Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti. |
Let the venerable Ānanda sit down; this seat is prepared.” |
Nisīdi kho āyasmā ānando paññatte āsane. |
The Venerable Ānanda sat down on the prepared seat. |
Sandakopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
The wanderer Sandaka, too, having taken a lower seat, sat down at one side. |
Ekamantaṁ nisinnaṁ kho sandakaṁ paribbājakaṁ āyasmā ānando etadavoca: |
When the wanderer Sandaka was seated at one side, the Venerable Ānanda said to him: |
“kāya nuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? |
“About what, Sandaka, are you now sitting together in discussion, and what was your conversation that was left unfinished?” |
“Tiṭṭhatesā, bho ānanda, kathā yāya mayaṁ etarahi kathāya sannisinnā. |
“Let that talk be, venerable Ānanda, about which we are now sitting together in discussion. |
Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. |
That talk will not be difficult for the venerable Ānanda to hear later. |
Sādhu vata bhavantaṁyeva ānandaṁ paṭibhātu sake ācariyake dhammīkathā”ti. |
It would be good if the venerable Ānanda himself would give a Dhamma talk on his own teacher’s doctrine.” |
“Tena hi, sandaka, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
“Then, Sandaka, listen and attend closely; I will speak.” |
“Evaṁ, bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi. |
“Yes, sir,” the wanderer Sandaka replied to the Venerable Ānanda. |
Āyasmā ānando etadavoca: |
The Venerable Ānanda said this: |
“cattārome, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti. |
“These four, Sandaka, have been declared by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, as unholy lives, and four uncomforting holy lives have been declared, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.” |
“Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti? |
“Which, venerable Ānanda, are those four unholy lives declared by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma?” |
“Idha, sandaka, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi: |
“Here, Sandaka, some teacher is of such a theory, of such a view: |
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. |
‘There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad actions; there is not this world, there is not the other world; there is no mother, no father; there are no spontaneously arisen beings; there are no ascetics and brahmins in the world who, having attained the right course and practiced rightly, proclaim this world and the other world, having realized it for themselves with direct knowledge. |
Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti, pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti. |
This person is composed of the four great elements. When he dies, earth returns to and merges with the earth-body, water returns to and merges with the water-body, fire returns to and merges with the fire-body, air returns to and merges with the air-body, and the faculties pass into space. |
Āsandipañcamā purisā mataṁ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. |
Men with the bier as fifth carry the dead man; his footprints are traceable as far as the charnel ground. |
Kāpotakāni aṭṭhīni bhavanti. |
The bones become pigeon-colored. |
Bhassantā āhutiyo; |
Offerings end in ashes. |
dattupaññattaṁ yadidaṁ dānaṁ. |
Giving is a doctrine of fools. |
Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti. |
The talk of those who affirm an afterlife is empty, false prattle. |
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti. |
Fools and wise alike, with the breakup of the body, are annihilated, perish, and do not exist after death.’ |
Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
Therein, Sandaka, a wise person reflects thus: |
‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. |
‘This worthy teacher is of such a theory, of such a view: “There is nothing given … fools and wise alike, with the breakup of the body, are annihilated, perish, and do not exist after death.” |
Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti, pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti. |
If the word of this worthy teacher is true, then by not doing, I have done here; by not dwelling, I have dwelt here. |
Āsandipañcamā purisā mataṁ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. |
We are both on an equal footing here, having attained a common state—I who do not say, ‘Both, with the breakup of the body, will be annihilated, will perish, will not exist after death.’ |
Kāpotakāni aṭṭhīni bhavanti. |
But this worthy teacher’s nakedness, shaven head, squatting posture, plucking of hair and beard are superfluous, while I, dwelling in a house crowded with children, enjoying Kāsī sandalwood, wearing garlands, scents, and ointments, accepting gold and silver, will have the same future destiny as this worthy teacher. |
Bhassantā āhutiyo; |
Knowing what, seeing what, should I live the holy life under this teacher? |
dattupaññattaṁ yadidaṁ dānaṁ. |
‘This is an unholy life’—having known this, he becomes disgusted with that holy life and departs. |
Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti. |
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Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti. |
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Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. |
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Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṁ maraṇā’ti. |
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Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. |
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Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? |
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‘So abrahmacariyavāso ayan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
This, Sandaka, is the first unholy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma. |
Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
Again, Sandaka, some teacher here is of such a theory, of such a view: |
| ‘For one who acts or causes another to act, who mutilates or causes another to mutilate, who torments or causes another to torment, who causes grief or causes another to cause grief, who tires or causes another to tire, who trembles or causes another to tremble, who takes life, takes what is not given, breaks into houses, plunders, commits burglary, ambushes, commits adultery, speaks falsehood—for one who acts, no evil is done. | |
| If with a razor-edged discus one were to make the living beings of this earth one heap of flesh, one pile of flesh, there is no evil from that source, no coming of evil. | |
Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi: |
If one were to go along the south bank of the Ganges, killing and slaughtering, mutilating and causing mutilation, tormenting and causing torment, there is no evil from that source, no coming of evil. |
‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ. |
If one were to go along the north bank of the Ganges, giving and causing gifts, sacrificing and causing sacrifices, there is no merit from that source, no coming of merit. |
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. |
By giving, by taming, by restraint, by speaking truth, there is no merit, no coming of merit.’ |
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. |
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Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. |
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Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti. |
Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
Therein, Sandaka, a wise person reflects thus: |
‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. |
‘This worthy teacher is of such a theory, of such a view: “For one who acts or causes another to act … no evil is done. If with a razor-edged discus … no coming of evil. If one were to go along the south bank of the Ganges … no coming of evil. If one were to go along the north bank of the Ganges … no coming of merit. By giving, by taming, by restraint, by speaking truth, there is no merit, no coming of merit.” |
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. |
If the word of this worthy teacher is true, then by not doing, I have done here; by not dwelling, I have dwelt here. |
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. |
We are both on an equal footing here, having attained a common state—I who do not say, ‘For both who act, no evil is done.’ |
Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti. |
But this worthy teacher’s nakedness, shaven head, squatting posture, plucking of hair and beard are superfluous, while I, dwelling in a house crowded with children, enjoying Kāsī sandalwood, wearing garlands, scents, and ointments, accepting gold and silver, will have the same future destiny as this worthy teacher. |
Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. |
Knowing what, seeing what, should I live the holy life under this teacher? |
Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubhinnaṁ kurutaṁ na karīyati pāpan’ti. |
‘This is an unholy life’—having known this, he becomes disgusted with that holy life and departs. |
Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. |
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Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? |
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‘So abrahmacariyavāso ayan’ti iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
This, Sandaka, is the second unholy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma. |
Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi: |
Again, Sandaka, some teacher here is of such a theory, of such a view: |
‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; |
‘There is no cause, no condition for the defilement of beings; |
ahetū appaccayā sattā saṅkilissanti; |
beings are defiled without cause, without condition. |
natthi hetu, natthi paccayo sattānaṁ visuddhiyā; |
There is no cause, no condition for the purification of beings; |
ahetū appaccayā sattā visujjhanti; |
beings are purified without cause, without condition. |
natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; |
There is no strength, no energy, no manly stamina, no manly exertion; |
sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. |
all beings, all living things, all creatures, all souls are without power, without strength, without energy, ripened by fate, chance, and nature, and experience pleasure and pain in the six classes of rebirth.’ |
Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
Therein, Sandaka, a wise person reflects thus: |
‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—natthi hetu, natthi paccayo sattānaṁ saṅkilesāya, ahetū appaccayā sattā saṅkilissanti. |
‘This worthy teacher is of such a theory, of such a view: “There is no cause, no condition for the defilement of beings; beings are defiled without cause, without condition. |
Natthi hetu natthi paccayo sattānaṁ visuddhiyā, ahetū appaccayā sattā visujjhanti. |
There is no cause, no condition for the purification of beings; beings are purified without cause, without condition. |
Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. |
There is no strength, no energy, no manly stamina, no manly exertion; all beings, all living things, all creatures, all souls are without power, without strength, without energy, ripened by fate, chance, and nature, and experience pleasure and pain in the six classes of rebirth.” |
Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. |
If the word of this worthy teacher is true, then by not doing, I have done here; by not dwelling, I have dwelt here. |
Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. |
We are both on an equal footing here, having attained a common state—I who do not say, ‘Both will be purified without cause, without condition.’ |
Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. |
But this worthy teacher’s nakedness, shaven head, squatting posture, plucking of hair and beard are superfluous, while I, dwelling in a house crowded with children, enjoying Kāsī sandalwood, wearing garlands, scents, and ointments, accepting gold and silver, will have the same future destiny as this worthy teacher. |
Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? |
Knowing what, seeing what, should I live the holy life under this teacher? |
‘So abrahmacariyavāso ayan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
‘This is an unholy life’—having known this, he becomes disgusted with that holy life and departs. |
Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
This, Sandaka, is the third unholy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma. |
Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi: |
Again, Sandaka, some teacher here is of such a theory, of such a view: |
‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. |
‘There are these seven bodies—unmade, uncreated, unproduced, uncaused, barren, steadfast as a mountain peak, standing firm like a pillar. They do not move, do not change, do not harm one another; they are incapable of [affecting] one another’s pleasure or pain or pleasure-and-pain. |
Katame satta? |
What seven? |
Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. |
The earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the soul as seventh—these seven bodies are unmade, uncreated, unproduced, uncaused, barren, steadfast as a mountain peak, standing firm like a pillar. |
Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. |
They do not move, do not change, do not harm one another. |
Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. |
They are incapable of [affecting] one another’s pleasure or pain or pleasure-and-pain. |
Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. |
Therein there is no killer or one who causes killing, no hearer or one who causes hearing, no cognizer or one who causes cognition. |
Yopi tiṇhena satthena sīsaṁ chindati, na koci kañci jīvitā voropeti. |
Even if one cuts off a head with a sharp sword, no one deprives anyone of life. |
Sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatati. |
The sword merely passes through the interval between the seven bodies. |
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. |
There are these fourteen hundred thousand principal wombs, and sixty-six hundred, and five hundred kammas, and five kammas, and three kammas, and a kamma, and half a kamma; sixty-two paths, sixty-two intermediary eons, six classes of rebirth, eight stages of human existence; forty-nine hundred Ājīvaka livelihoods, forty-nine hundred wanderer livelihoods, forty-nine hundred Nāga abodes; twenty hundred faculties, thirty hundred hells, thirty-six dust realms; seven percipient gestations, seven non-percipient gestations, seven Nigaṇṭha gestations; seven devas, seven humans, seven goblins; seven lakes, seven prominent knots, seven precipices, seven hundred precipices; seven dreams, seven hundred dreams; eighty-four hundred thousand great eons, through which fools and wise alike, having transmigrated and wandered, will make an end of suffering. |
Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmīti. |
Therein there is no such thing as: “By this virtue or observance or austerity or holy life I will ripen unripened kamma, or, having repeatedly experienced ripened kamma, I will make an end of it.” |
Hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. |
Thus there is no [such thing as] pleasure and pain measured by a doṇa, with a fixed limit in saṃsāra; there is no decrease or increase, no excelling or falling short. |
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; |
Just as a ball of thread, when thrown, unwinds as it runs; |
evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti. |
even so, fools and wise alike, having transmigrated and wandered, will make an end of suffering.’ |
Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
Therein, Sandaka, a wise person reflects thus: |
‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. |
‘This worthy teacher is of such a theory, of such a view: “There are these seven bodies—unmade, uncreated, unproduced, uncaused, barren, steadfast as a mountain peak, standing firm like a pillar. |
Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. |
They do not move, do not change, do not harm one another. |
Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. |
They are incapable of [affecting] one another’s pleasure or pain or pleasure-and-pain. |
Katame satta? |
What seven? |
Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. |
The earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the soul as seventh—these seven bodies are unmade, uncreated, unproduced, uncaused, barren, steadfast as a mountain peak, standing firm like a pillar. |
Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. |
They do not move, do not change, do not harm one another. |
Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. |
They are incapable of [affecting] one another’s pleasure or pain or pleasure-and-pain. |
Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. |
Therein there is no killer or one who causes killing, no hearer or one who causes hearing, no cognizer or one who causes cognition. |
Yopi tiṇhena satthena sīsaṁ chindati, na koci kañci jīvitā voropeti. |
Even if one cuts off a head with a sharp sword, no one deprives anyone of life. |
Sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatati. |
The sword merely passes through the interval between the seven bodies. |
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. |
There are these fourteen hundred thousand principal wombs, and sixty-six hundred, and five hundred kammas, and five kammas, and three kammas, and a kamma, and half a kamma; sixty-two paths, sixty-two intermediary eons, six classes of rebirth, eight stages of human existence; forty-nine hundred Ājīvaka livelihoods, forty-nine hundred wanderer livelihoods, forty-nine hundred Nāga abodes; twenty hundred faculties, thirty hundred hells, thirty-six dust realms; seven percipient gestations, seven non-percipient gestations, seven Nigaṇṭha gestations; seven devas, seven humans, seven goblins; seven lakes, seven prominent knots, seven precipices, seven hundred precipices; seven dreams, seven hundred dreams; eighty-four hundred thousand great eons, through which fools and wise alike, having transmigrated and wandered, will make an end of suffering. |
Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmīti, hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. |
Therein there is no such thing as: ‘By this virtue or observance or austerity or holy life I will ripen unripened kamma, or, having repeatedly experienced ripened kamma, I will make an end of it,’ thus there is no [such thing as] pleasure and pain measured by a doṇa, with a fixed limit in saṃsāra; there is no decrease or increase, no excelling or falling short. |
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; |
Just as a ball of thread, when thrown, unwinds as it runs; |
evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti. |
even so, fools and wise alike, having transmigrated and wandered, will make an end of suffering.” |
Sace pana imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. |
If the word of this worthy teacher is true, then by not doing, I have done here; by not dwelling, I have dwelt here. |
Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmā’ti. |
We are both on an equal footing here, having attained a common state—I who do not say, ‘Both, having transmigrated and wandered, will make an end of suffering.’ |
Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. |
But this worthy teacher’s nakedness, shaven head, squatting posture, plucking of hair and beard are superfluous, while I, dwelling in a house crowded with children, enjoying Kāsī sandalwood, wearing garlands, scents, and ointments, accepting gold and silver, will have the same future destiny as this worthy teacher. |
Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? |
Knowing what, seeing what, should I live the holy life under this teacher? |
‘So abrahmacariyavāso ayan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
‘This is an unholy life’—having known this, he becomes disgusted with that holy life and departs. |
Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
This, Sandaka, is the fourth unholy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma. |
Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti. |
These, Sandaka, are the four unholy lives proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.” |
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. |
“It is wonderful, venerable Ānanda, it is marvelous, venerable Ānanda! |
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalanti. |
How those four, which are indeed unholy lives, have been proclaimed as ‘unholy lives’ by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma! |
Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti? |
But which, venerable Ānanda, are those four uncomforting holy lives proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma?” |
“Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: |
“Here, Sandaka, some teacher claims to be all-knowing, all-seeing, to have complete knowledge and vision: |
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. |
‘Whether I am walking or standing or sleeping or awake, knowledge and vision are constantly and continuously present to me.’ |
So suññampi agāraṁ pavisati, piṇḍampi na labhati, kukkuropi ḍaṁsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. |
He enters an empty dwelling, he does not receive alms, a dog bites him, he encounters a fierce elephant, he encounters a fierce horse, he encounters a fierce bull, he asks the name and clan of a woman or a man, he asks the name and path of a village or town. |
So ‘kimidan’ti puṭṭho samāno ‘suññaṁ me agāraṁ pavisitabbaṁ ahosi’, tena pāvisiṁ; |
When asked, ‘What is this?’ he replies, ‘It was an empty dwelling I had to enter,’ so I entered it; |
‘piṇḍampi aladdhabbaṁ ahosi’, tena nālatthaṁ; |
‘It was alms I was not to receive,’ so I did not receive it; |
‘kukkurena ḍaṁsitabbaṁ ahosi’, tenamhi daṭṭho; |
‘It was a dog by which I had to be bitten,’ so I was bitten; |
‘caṇḍena hatthinā samāgantabbaṁ ahosi’, tena samāgamiṁ; |
‘It was a fierce elephant I had to encounter,’ so I encountered it; |
‘caṇḍena assena samāgantabbaṁ ahosi’, tena samāgamiṁ; |
‘It was a fierce horse I had to encounter,’ so I encountered it; |
‘caṇḍena goṇena samāgantabbaṁ ahosi’, tena samāgamiṁ; |
‘It was a fierce bull I had to encounter,’ so I encountered it; |
‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṁ ahosi’, tena pucchiṁ; |
‘It was the name and clan of a woman or a man I had to ask,’ so I asked; |
‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṁ ahosi’, tena pucchinti. |
‘It was the name and path of a village or town I had to ask,’ so I asked. |
Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
Therein, Sandaka, a wise person reflects thus: |
‘ayaṁ kho bhavaṁ satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti …pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṁ ahosi, tena pucchin’ti. |
‘This worthy teacher claims to be all-knowing, all-seeing, to have complete knowledge and vision …pe… “It was the name and path of a village or town I had to ask,” so I asked.’ |
So ‘anassāsikaṁ idaṁ brahmacariyan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
He, seeing ‘This holy life is uncomforting,’ becomes disgusted with that holy life and departs. |
Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
This, Sandaka, is the first uncomforting holy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma. |
Puna caparaṁ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. |
Again, Sandaka, some teacher here is a traditionalist, holding to tradition as truth. |
So anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti. |
He teaches a Dhamma based on tradition, on what has been handed down from generation to generation, on the authority of scriptures. |
Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. |
Now, Sandaka, for a teacher who is a traditionalist, holding to tradition as truth, some things are well heard, some badly heard, some are so, some are otherwise. |
Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
Therein, Sandaka, a wise person reflects thus: |
‘ayaṁ kho bhavaṁ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti. |
‘This worthy teacher is a traditionalist, holding to tradition as truth; he teaches a Dhamma based on tradition, on what has been handed down from generation to generation, on the authority of scriptures. |
Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. |
Now, for a teacher who is a traditionalist, holding to tradition as truth, some things are well heard, some badly heard, some are so, some are otherwise.’ |
So ‘anassāsikaṁ idaṁ brahmacariyan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
He, seeing ‘This holy life is uncomforting,’ becomes disgusted with that holy life and departs. |
Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
This, Sandaka, is the second uncomforting holy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma. |
Puna caparaṁ, sandaka, idhekacco satthā takkī hoti vīmaṁsī. |
Again, Sandaka, some teacher here is a reasoner, an investigator. |
So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti. |
He teaches a Dhamma hammered out by reasoning, following a line of inquiry, based on his own ingenuity. |
Takkissa kho pana, sandaka, satthuno vīmaṁsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. |
Now, Sandaka, for a teacher who is a reasoner, an investigator, some things are well reasoned, some badly reasoned, some are so, some are otherwise. |
Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
Therein, Sandaka, a wise person reflects thus: |
‘ayaṁ kho bhavaṁ satthā takkī vīmaṁsī. |
‘This worthy teacher is a reasoner, an investigator. |
So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti. |
He teaches a Dhamma hammered out by reasoning, following a line of inquiry, based on his own ingenuity. |
Takkissa kho pana satthuno vīmaṁsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. |
Now, for a teacher who is a reasoner, an investigator, some things are well reasoned, some badly reasoned, some are so, some are otherwise.’ |
So ‘anassāsikaṁ idaṁ brahmacariyan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
He, seeing ‘This holy life is uncomforting,’ becomes disgusted with that holy life and departs. |
Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
This, Sandaka, is the third uncomforting holy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma. |
Puna caparaṁ, sandaka, idhekacco satthā mando hoti momūho. |
Again, Sandaka, some teacher here is dull, obtuse. |
So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: |
Out of dullness and obtuseness, when asked a question here or there, he resorts to verbal evasion, to eel-wriggling: |
‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. |
‘It is not so for me, it is not thus for me, it is not otherwise for me, it is not not for me, it is not no not for me.’ |
Tatra, sandaka, viññū puriso iti paṭisañcikkhati: |
Therein, Sandaka, a wise person reflects thus: |
‘ayaṁ kho bhavaṁ satthā mando momūho. |
‘This worthy teacher is dull, obtuse. |
So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ—evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. |
Out of dullness and obtuseness, when asked a question here or there, he resorts to verbal evasion, to eel-wriggling: “It is not so for me, it is not thus for me, it is not otherwise for me, it is not not for me, it is not no not for me.”’ |
So ‘anassāsikaṁ idaṁ brahmacariyan’ti—iti viditvā tasmā brahmacariyā nibbijja pakkamati. |
He, seeing ‘This holy life is uncomforting,’ becomes disgusted with that holy life and departs. |
Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
This, Sandaka, is the fourth uncomforting holy life proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma. |
Imāni kho tāni, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti. |
These, Sandaka, are the four uncomforting holy lives proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma.” |
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. |
“It is wonderful, venerable Ānanda, it is marvelous, venerable Ānanda! |
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
How those four, which are indeed uncomforting holy lives, have been proclaimed as ‘uncomforting holy lives’ by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person certainly would not live the holy life, or living it, would not attain the right way, the wholesome Dhamma! |
So pana, bho ānanda, satthā kiṁ vādī kiṁ akkhāyī yattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti. |
But that teacher, venerable Ānanda, what does he assert, what does he proclaim, under whom a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma?” |
“Idha, sandaka, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
“Here, Sandaka, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, sublime, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an enlightened one, a Blessed One …pe… he, having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion. |
Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma. |
Puna caparaṁ, sandaka, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
Again, Sandaka, a bhikkhu, with the stilling of directed thought and evaluation …pe… enters upon and abides in the second jhāna. |
Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma. |
Puna caparaṁ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Again, Sandaka, a bhikkhu, with the fading away of rapture as well, abides in equanimity …pe… enters upon and abides in the third jhāna. |
Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma. |
Puna caparaṁ, sandaka, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Again, Sandaka, a bhikkhu, with the abandoning of pleasure and pain …pe… enters upon and abides in the fourth jhāna. |
Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
He recollects his manifold past lives, that is, one birth, two births …pe… thus with their aspects and details he recollects his manifold past lives. |
Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. |
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate …pe… he understands how beings fare according to their kamma. |
Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. |
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; |
He understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering’; |
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
he understands as it actually is: ‘These are taints’; he understands as it actually is: ‘This is the origin of taints’; he understands as it actually is: ‘This is the cessation of taints’; he understands as it actually is: ‘This is the way leading to the cessation of taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. |
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti. |
Under whatever teacher, Sandaka, a disciple attains such a sublime distinction, therein a wise person certainly would live the holy life, and living it, would attain the right way, the wholesome Dhamma.” |
“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto paribhuñjeyya so kāme”ti? |
“But that bhikkhu, venerable Ānanda, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge—would he enjoy sensual pleasures?” |
“Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so pañcaṭṭhānāni ajjhācarituṁ. |
“That bhikkhu, Sandaka, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge—he is incapable of transgressing in five respects. |
Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevetuṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe agāriyabhūto. |
A bhikkhu whose taints are destroyed is incapable of intentionally depriving a living being of life; a bhikkhu whose taints are destroyed is incapable of taking what is not given in the manner of theft; a bhikkhu whose taints are destroyed is incapable of engaging in sexual intercourse; a bhikkhu whose taints are destroyed is incapable of deliberately speaking falsehood; a bhikkhu whose taints are destroyed is incapable of enjoying stored-up sensual pleasures as he did formerly when a householder. |
Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti. |
That bhikkhu, Sandaka, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge—he is incapable of transgressing in these five respects.” |
“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitaṁ: |
“But for that bhikkhu, venerable Ānanda, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge—is knowledge and vision constantly and continuously present to him while walking and standing and sleeping and awake: |
‘khīṇā me āsavā’”ti? |
‘My taints are destroyed’?” |
“Tena hi, sandaka, upamaṁ te karissāmi; |
“Then, Sandaka, I will give you a simile; |
upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
for by a simile some wise persons understand the meaning of what is said. |
Seyyathāpi, sandaka, purisassa hatthapādā chinnā; |
Suppose, Sandaka, a man whose hands and feet have been cut off. |
tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ jānāti: |
Whether walking or standing or sleeping or awake, does he constantly and continuously know: |
‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti: |
‘My hands and feet are cut off,’ or does he know it when he reflects: |
‘chinnā me hatthapādā’”ti? |
‘My hands and feet are cut off’?” |
“Na kho, bho ānanda, so puriso satataṁ samitaṁ jānāti: |
“That man, venerable Ānanda, does not constantly and continuously know: |
‘chinnā me hatthapādā’ti. |
‘My hands and feet are cut off.’ |
Api ca kho pana naṁ paccavekkhamāno jānāti: |
But rather, when he reflects on it, he knows: |
‘chinnā me hatthapādā’”ti. |
‘My hands and feet are cut off.’” |
“Evameva kho, sandaka, yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ na paccupaṭṭhitaṁ: |
“So too, Sandaka, for that bhikkhu who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of being, and is liberated by final knowledge—knowledge and vision are not constantly and continuously present to him while walking and standing and sleeping and awake: |
‘khīṇā me āsavā’ti; |
‘My taints are destroyed’; |
api ca kho pana naṁ paccavekkhamāno jānāti: |
but rather, when he reflects on it, he knows: |
‘khīṇā me āsavā’”ti. |
‘My taints are destroyed.’” |
“Kīvabahukā pana, bho ānanda, imasmiṁ dhammavinaye niyyātāro”ti? |
“How many, venerable Ānanda, are the exporters in this Dhamma and Vinaya?” |
“Na kho, sandaka, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṁ dhammavinaye niyyātāro”ti. |
“Not just one hundred, Sandaka, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the exporters in this Dhamma and Vinaya.” |
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. |
“It is wonderful, venerable Ānanda, it is marvelous, venerable Ānanda! |
Na ca nāma sadhammokkaṁsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. |
There will be no extolling of one’s own Dhamma, no reviling of another’s Dhamma, and in the sphere of the Dhamma-teaching, so many exporters will be made known! |
Ime panājīvakā puttamatāya puttā attānañceva ukkaṁsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṁ—nandaṁ vacchaṁ, kisaṁ saṅkiccaṁ, makkhaliṁ gosālan”ti. |
But these Ājīvakas, sons of a barren woman, extol themselves and revile others, and they make known only three exporters, namely: Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.” |
Atha kho sandako paribbājako sakaṁ parisaṁ āmantesi: |
Then the wanderer Sandaka addressed his own assembly: |
“carantu bhonto samaṇe gotame brahmacariyavāso. |
“Let the venerable ones live the holy life under the ascetic Gotama. |
Na dāni sukaraṁ amhehi lābhasakkārasiloke pariccajitun”ti. |
It is not easy now for us to relinquish gain, honor, and renown.” |
Iti hidaṁ sandako paribbājako sakaṁ parisaṁ uyyojesi bhagavati brahmacariyeti. |
Thus the wanderer Sandaka dismissed his own assembly to [follow] the holy life under the Blessed One. |
Sandakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Discourse to Sandaka is finished, the sixth. |
mn77 |
mn77 |
Majjhima Nikāya 77 |
Majjhima Nikāya 77 |
Mahāsakuludāyisutta |
The Greater Discourse to Sakuludāyī |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. |
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṁ—annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. |
Now at that time, a number of well-known wanderers were dwelling in the Peacocks’ Feeding Ground, the wanderers’ park—namely, Annabhāra, Varadhara, Sakuludāyī the wanderer, and other well-known wanderers. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, entered Rājagaha for alms. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“atippago kho tāva rājagahe piṇḍāya carituṁ. |
“It is still too early to wander for alms in Rājagaha. |
Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti. |
Suppose I were to go to the Peacocks’ Feeding Ground, the wanderers’ park, to Sakuludāyī the wanderer.” |
Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. |
Then the Blessed One went to the Peacocks’ Feeding Ground, the wanderers’ park. |
Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. |
Now at that time, Sakuludāyī the wanderer was sitting with a large assembly of wanderers, making a loud noise, a great noise, engaged in various kinds of childish talk, such as: talk about kings, talk about thieves, talk about great ministers, talk about armies, talk about fears, talk about battles, talk about food, talk about drink, talk about clothing, talk about beds, talk about garlands, talk about scents, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about those departed in former times, talk about diverse matters, talk about the world, talk about the sea, talk about becoming and non-becoming, and so on. |
Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ. |
Sakuludāyī the wanderer saw the Blessed One coming from afar. |
Disvāna sakaṁ parisaṁ saṇṭhāpeti: |
Seeing him, he quieted his own assembly: |
“appasaddā bhonto hontu; |
“Let the venerable ones be quiet; |
mā bhonto saddamakattha. |
let the venerable ones make no noise. |
Ayaṁ samaṇo gotamo āgacchati; |
This is the ascetic Gotama coming. |
appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. |
That venerable one is a lover of quiet, a speaker in praise of quiet. |
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. |
Perhaps, seeing a quiet assembly, he might consider approaching.” |
Atha kho te paribbājakā tuṇhī ahesuṁ. |
Then those wanderers became silent. |
Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. |
Then the Blessed One went to Sakuludāyī the wanderer. |
Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca: |
Then Sakuludāyī the wanderer said to the Blessed One: |
“etu kho, bhante, bhagavā. |
“Let the Blessed One come, venerable sir! |
Svāgataṁ, bhante, bhagavato. |
Welcome to the Blessed One, venerable sir! |
Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. |
It is long since the Blessed One has found an opportunity to come here. |
Nisīdatu, bhante, bhagavā; |
Let the Blessed One sit down, venerable sir; |
idamāsanaṁ paññattan”ti. |
this seat is prepared.” |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Sakuludāyī the wanderer, too, having taken a lower seat, sat down at one side. |
Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca: |
When Sakuludāyī the wanderer was seated at one side, the Blessed One said to him: |
“Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? |
“About what, Udāyī, are you now sitting together in discussion, and what was your conversation that was left unfinished?” |
“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. |
“Let that talk be, venerable sir, about which we are now sitting together in discussion. |
Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. |
That talk, venerable sir, will not be difficult for the Blessed One to hear later. |
Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: |
In former days, venerable sir, in days past, when ascetics and brahmins of various sects were sitting together, assembled in the debating hall, this conversation arose among them: |
‘lābhā vata, bho, aṅgamagadhānaṁ, suladdhalābhā vata, bho, aṅgamagadhānaṁ. |
‘A gain indeed, sirs, for the people of Aṅga and Magadha, a great gain indeed, sirs, for the people of Aṅga and Magadha! |
Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṁ vassāvāsaṁ osaṭā. |
Herein these ascetics and brahmins, leaders of orders, leaders of groups, teachers of groups, well-known, famous, makers of tenets, well-regarded by many people, have entered Rājagaha for the rains retreat. |
Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; |
There is this Pūraṇa Kassapa, a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people; |
sopi rājagahaṁ vassāvāsaṁ osaṭo. |
he too has entered Rājagaha for the rains retreat. |
Ayampi kho makkhali gosālo …pe… ajito kesakambalo … pakudho kaccāyano … sañjayo belaṭṭhaputto … nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; |
There is this Makkhali Gosāla …pe… Ajita Kesakambala … Pakudha Kaccāyana … Sañjaya Belaṭṭhaputta … Nigaṇṭha Nāṭaputta, a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people; |
sopi rājagahaṁ vassāvāsaṁ osaṭo. |
he too has entered Rājagaha for the rains retreat. |
Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; |
There is also this ascetic Gotama, a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people; |
sopi rājagahaṁ vassāvāsaṁ osaṭo. |
he too has entered Rājagaha for the rains retreat. |
Ko nu kho imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saṅghīnaṁ gaṇīnaṁ gaṇācariyānaṁ ñātānaṁ yasassinaṁ titthakarānaṁ sādhusammatānaṁ bahujanassa sāvakānaṁ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṁ katvā upanissāya viharantī’ti? |
Now, who among these venerable ascetics and brahmins, leaders of orders, leaders of groups, teachers of groups, well-known, famous, makers of tenets, well-regarded by many people, is honored, respected, revered, and worshipped by his disciples, and whom do his disciples honor, respect, and live in dependence on?’ |
Tatrekacce evamāhaṁsu: |
Therein some said thus: |
‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; |
‘This Pūraṇa Kassapa is a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people; |
so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. |
but he is not honored, not respected, not revered, not worshipped by his disciples, nor do Pūraṇa Kassapa’s disciples honor, respect, and live in dependence on him. |
Bhūtapubbaṁ pūraṇo kassapo anekasatāya parisāya dhammaṁ deseti. |
Once upon a time, Pūraṇa Kassapa was teaching the Dhamma to an assembly of many hundreds. |
Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi: |
Therein a certain disciple of Pūraṇa Kassapa made a noise: |
“mā bhonto pūraṇaṁ kassapaṁ etamatthaṁ pucchittha; |
“Let not the venerable ones ask Pūraṇa Kassapa about this matter; |
neso etaṁ jānāti; |
he does not know this; |
mayametaṁ jānāma, amhe etamatthaṁ pucchatha; |
we know this, ask us about this matter; |
mayametaṁ bhavantānaṁ byākarissāmā”ti. |
we will explain this to the venerable ones.” |
Bhūtapubbaṁ pūraṇo kassapo bāhā paggayha kandanto na labhati: |
Once upon a time, Pūraṇa Kassapa, having raised his arms and wept, did not succeed: |
“appasaddā bhonto hontu, mā bhonto saddamakattha. |
“Let the venerable ones be quiet, let the venerable ones make no noise. |
Nete, bhavante, pucchanti, amhe ete pucchanti; |
They are not asking you, venerable ones, they are asking us; |
mayametesaṁ byākarissāmā”ti. |
we will explain to them.” |
Bahū kho pana pūraṇassa kassapassa sāvakā vādaṁ āropetvā apakkantā: |
Many disciples of Pūraṇa Kassapa, having brought a charge against him, departed: |
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? |
“You do not understand this Dhamma and Vinaya, I understand this Dhamma and Vinaya. What, you will understand this Dhamma and Vinaya? |
Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. |
You have practiced wrongly, I have practiced rightly. Mine is consistent, yours is inconsistent. What should have been said before, you said after; what should have been said after, you said before. Your well-thought-out position has been overturned. Your doctrine is refuted. Go, seek to free yourself from this refutation; disentangle yourself if you can!” |
Iti pūraṇo kassapo sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. |
Thus Pūraṇa Kassapa is not honored, not respected, not revered, not worshipped by his disciples, nor do Pūraṇa Kassapa’s disciples honor, respect, and live in dependence on him. |
Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti. |
And Pūraṇa Kassapa is reviled with the abuse of the Dhamma.’ |
Ekacce evamāhaṁsu: |
Some said thus: |
‘ayampi kho makkhali gosālo …pe… ajito kesakambalo … pakudho kaccāyano … sañjayo belaṭṭhaputto … nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; |
‘This Makkhali Gosāla …pe… Ajita Kesakambala … Pakudha Kaccāyana … Sañjaya Belaṭṭhaputta … Nigaṇṭha Nāṭaputta is a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people; |
so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. |
but he is not honored, not respected, not revered, not worshipped by his disciples, nor do Nigaṇṭha Nāṭaputta’s disciples honor, respect, and live in dependence on him. |
Bhūtapubbaṁ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṁ deseti. |
Once upon a time, Nigaṇṭha Nāṭaputta was teaching the Dhamma to an assembly of many hundreds. |
Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi: |
Therein a certain disciple of Nigaṇṭha Nāṭaputta made a noise: |
“mā bhonto nigaṇṭhaṁ nāṭaputtaṁ etamatthaṁ pucchittha; |
“Let not the venerable ones ask Nigaṇṭha Nāṭaputta about this matter; |
neso etaṁ jānāti; |
he does not know this; |
mayametaṁ jānāma, amhe etamatthaṁ pucchatha; |
we know this, ask us about this matter; |
mayametaṁ bhavantānaṁ byākarissāmā”ti. |
we will explain this to the venerable ones.” |
Bhūtapubbaṁ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati: |
Once upon a time, Nigaṇṭha Nāṭaputta, having raised his arms and wept, did not succeed: |
“appasaddā bhonto hontu, mā bhonto saddamakattha. |
“Let the venerable ones be quiet, let the venerable ones make no noise. |
Nete bhavante pucchanti, amhe ete pucchanti; |
They are not asking you, venerable ones, they are asking us; |
mayametesaṁ byākarissāmā”ti. |
we will explain to them.” |
Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṁ āropetvā apakkantā: |
Many disciples of Nigaṇṭha Nāṭaputta, having brought a charge against him, departed: |
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. |
“You do not understand this Dhamma and Vinaya, I understand this Dhamma and Vinaya. |
Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? |
What, you will understand this Dhamma and Vinaya? |
Micchāpaṭipanno tvamasi. |
You have practiced wrongly. |
Ahamasmi sammāpaṭipanno. |
I have practiced rightly. |
Sahitaṁ me asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. |
Mine is consistent, yours is inconsistent. What should have been said before, you said after; what should have been said after, you said before. Your well-thought-out position has been overturned. Your doctrine is refuted. Go, seek to free yourself from this refutation; disentangle yourself if you can!” |
Iti nigaṇṭho nāṭaputto sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṁ nāṭaputtaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. |
Thus Nigaṇṭha Nāṭaputta is not honored, not respected, not revered, not worshipped by his disciples, nor do Nigaṇṭha Nāṭaputta’s disciples honor, respect, and live in dependence on him. |
Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’ti. |
And Nigaṇṭha Nāṭaputta is reviled with the abuse of the Dhamma.’ |
Ekacce evamāhaṁsu: |
Some said thus: |
‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; |
‘This ascetic Gotama is a leader of an order, a leader of a group, a teacher of a group, well-known, famous, a maker of tenets, well-regarded by many people; |
so ca kho sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. |
and he is honored, respected, revered, and worshipped by his disciples, and the ascetic Gotama’s disciples honor, respect, and live in dependence on him. |
Bhūtapubbaṁ samaṇo gotamo anekasatāya parisāya dhammaṁ desesi. |
Once upon a time, the ascetic Gotama was teaching the Dhamma to an assembly of many hundreds. |
Tatraññataro samaṇassa gotamassa sāvako ukkāsi. |
Therein a certain disciple of the ascetic Gotama coughed. |
Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi: |
Another spiritual companion nudged him with his knee: |
“appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṁ desesī”ti. |
“Let the venerable one be quiet, let the venerable one make no noise; our Teacher, the Blessed One, is teaching the Dhamma.” |
Yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. |
When the ascetic Gotama is teaching the Dhamma to an assembly of many hundreds, at that time there is no sound of sneezing or coughing from the ascetic Gotama’s disciples. |
Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti: |
That great assembly stands expectant, as it were: |
“yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti. |
‘Whatever Dhamma the Blessed One will teach us, that we will hear.’ |
Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṁ anelakaṁ pīḷeyya. |
Just as if a man at a crossroads were to squeeze out pure, unadulterated honey. |
Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. |
That great assembly would stand expectant, as it were. |
Evameva yasmiṁ samaye samaṇo gotamo anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye samaṇassa gotamassa sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. |
Even so, when the ascetic Gotama is teaching the Dhamma to an assembly of many hundreds, at that time there is no sound of sneezing or coughing from the ascetic Gotama’s disciples. |
Tamenaṁ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti: |
That great assembly stands expectant, as it were: |
“yaṁ no bhagavā dhammaṁ bhāsissati taṁ no sossāmā”ti. |
‘Whatever Dhamma the Blessed One will teach us, that we will hear.’ |
Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṁ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṁ appapuññā te mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti. |
Even those disciples of the ascetic Gotama who, having been incited by their spiritual companions, abandon the training and return to the low life, even they are speakers in praise of the Teacher, speakers in praise of the Dhamma, speakers in praise of the Sangha; they are self-reproachers, not reproachers of others, saying, “We were so unfortunate, we were of little merit, that though we had gone forth in such a well-proclaimed Dhamma and Vinaya, we were unable to live the holy life, complete and pure, for as long as life lasted.” |
Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. |
They, having become park-keepers or lay followers, undertake and observe the five training rules. |
Iti samaṇo gotamo sāvakānaṁ sakkato garukato mānito pūjito, samaṇañca pana gotamaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharantī’”ti. |
Thus the ascetic Gotama is honored, respected, revered, and worshipped by his disciples, and the ascetic Gotama’s disciples honor, respect, and live in dependence on him.’” |
“Kati pana tvaṁ, udāyi, mayi dhamme samanupassasi, yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti? |
“How many dhammas, Udāyī, do you observe in me, on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me?” |
“Pañca kho ahaṁ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
“Five dhammas, venerable sir, I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him. |
Katame pañca? |
What five? |
Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. |
The Blessed One, venerable sir, eats little, and is a speaker in praise of eating little. |
Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṁ kho ahaṁ, bhante, bhagavati paṭhamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
That the Blessed One, venerable sir, eats little, and is a speaker in praise of eating little—this, venerable sir, is the first dhamma I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him. |
Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. |
Again, venerable sir, the Blessed One is content with any kind of robe, and is a speaker in praise of contentment with any kind of robe. |
Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati dutiyaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
That the Blessed One, venerable sir, is content with any kind of robe, and is a speaker in praise of contentment with any kind of robe—this, venerable sir, is the second dhamma I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him. |
Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. |
Again, venerable sir, the Blessed One is content with any kind of almsfood, and is a speaker in praise of contentment with any kind of almsfood. |
Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati tatiyaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
That the Blessed One, venerable sir, is content with any kind of almsfood, and is a speaker in praise of contentment with any kind of almsfood—this, venerable sir, is the third dhamma I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him. |
Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. |
Again, venerable sir, the Blessed One is content with any kind of lodging, and is a speaker in praise of contentment with any kind of lodging. |
Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati catutthaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
That the Blessed One, venerable sir, is content with any kind of lodging, and is a speaker in praise of contentment with any kind of lodging—this, venerable sir, is the fourth dhamma I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him. |
Puna caparaṁ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī. |
Again, venerable sir, the Blessed One is secluded, and is a speaker in praise of seclusion. |
Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati pañcamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
That the Blessed One, venerable sir, is secluded, and is a speaker in praise of seclusion—this, venerable sir, is the fifth dhamma I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him. |
Ime kho ahaṁ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti. |
These, venerable sir, are the five dhammas I observe in the Blessed One, on account of which the Blessed One’s disciples honor him, respect him, revere him, worship him, and having honored, respected, revered, and worshipped him, live in dependence on him.” |
“‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. |
“‘The ascetic Gotama eats little, and is a speaker in praise of eating little’—if, Udāyī, my disciples were to honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me for this reason, there are, Udāyī, disciples of mine who eat a koṭṭha-measure, or half a koṭṭha-measure, or a beluva-fruit measure, or half a beluva-fruit measure. |
Ahaṁ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. |
I, Udāyī, sometimes eat from this bowl filled to the brim, or even more. |
‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. |
If, Udāyī, my disciples were to honor me … live in dependence on me for this reason: ‘The ascetic Gotama eats little, and is a speaker in praise of eating little,’ then those disciples of mine, Udāyī, who eat a koṭṭha-measure, or half a koṭṭha-measure, or a beluva-fruit measure, or half a beluva-fruit measure, would not honor me … live in dependence on me for this dhamma. |
‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā paṁsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhārenti. |
‘The ascetic Gotama is content with any kind of robe, and is a speaker in praise of contentment with any kind of robe’—if, Udāyī, my disciples were to honor me … live in dependence on me for this reason, there are, Udāyī, disciples of mine who are wearers of rag-robes, wearers of coarse robes, who, having collected rags from charnel grounds or rubbish heaps or shops, make them into a triple robe and wear it. |
Ahaṁ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni. |
I, Udāyī, sometimes wear householders’ robes—stout, with shaggy nap, made of alābula-wool. |
‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā paṁsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhārenti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. |
If, Udāyī, my disciples were to honor me … live in dependence on me for this reason: ‘The ascetic Gotama is content with any kind of robe, and is a speaker in praise of contentment with any kind of robe,’ then those disciples of mine, Udāyī, who are wearers of rag-robes, wearers of coarse robes, who, having collected rags from charnel grounds or rubbish heaps or shops, make them into a triple robe and wear it, would not honor me … live in dependence on me for this dhamma. |
‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. |
‘The ascetic Gotama is content with any kind of almsfood, and is a speaker in praise of contentment with any kind of almsfood’—if, Udāyī, my disciples were to honor me … live in dependence on me for this reason, there are, Udāyī, disciples of mine who are almsfood-eaters, who practice consecutive alms-rounds, delighting in the vow of gleaning, who, having entered a house, do not accept even an invitation to a seat. |
Ahaṁ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ. |
I, Udāyī, sometimes eat by invitation—rice from fine Sāli grain, with various sauces, with various curries. |
‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. |
If, Udāyī, my disciples were to honor me … live in dependence on me for this reason: ‘The ascetic Gotama is content with any kind of almsfood, and is a speaker in praise of contentment with any kind of almsfood,’ then those disciples of mine, Udāyī, who are almsfood-eaters, who practice consecutive alms-rounds, delighting in the vow of gleaning, who, having entered a house, do not accept even an invitation to a seat, would not honor me … live in dependence on me for this dhamma. |
‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṁ na upenti. |
‘The ascetic Gotama is content with any kind of lodging, and is a speaker in praise of contentment with any kind of lodging’—if, Udāyī, my disciples were to honor me … live in dependence on me for this reason, there are, Udāyī, disciples of mine who are tree-root dwellers, open-air dwellers, who for eight months do not go under a roof. |
Ahaṁ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. |
I, Udāyī, sometimes dwell in gabled-roofed houses, plastered inside and out, with drafts excluded, with bolts fastened, with windows closed. |
‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṁ na upenti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. |
If, Udāyī, my disciples were to honor me … live in dependence on me for this reason: ‘The ascetic Gotama is content with any kind of lodging, and is a speaker in praise of contentment with any kind of lodging,’ then those disciples of mine, Udāyī, who are tree-root dwellers, open-air dwellers, who for eight months do not go under a roof, would not honor me … live in dependence on me for this dhamma. |
‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya. |
‘The ascetic Gotama is secluded, and is a speaker in praise of seclusion’—if, Udāyī, my disciples were to honor me … live in dependence on me for this reason, there are, Udāyī, disciples of mine who are forest-dwellers, living in remote lodgings, who, having entered forest hermitages, remote lodgings, come down to the midst of the Sangha every half-month for the recitation of the Pātimokkha. |
Ahaṁ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. |
I, Udāyī, sometimes dwell surrounded by bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, kings’ ministers, sectarians, and sectarians’ disciples. |
‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. |
If, Udāyī, my disciples were to honor me … live in dependence on me for this reason: ‘The ascetic Gotama is secluded, and is a speaker in praise of seclusion.’ |
Ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. |
Then those disciples of mine, Udāyī, who are forest-dwellers, living in remote lodgings, who, having entered forest hermitages, remote lodgings, come down to the midst of the Sangha every half-month for the recitation of the Pātimokkha, would not honor me … live in dependence on me for this dhamma. |
Iti kho, udāyi, na mamaṁ sāvakā imehi pañcahi dhammehi sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
Thus, Udāyī, it is not for these five dhammas that my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me. |
Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
There are, Udāyī, five other dhammas on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me. |
Katame pañca? |
What five? |
Idhudāyi, mamaṁ sāvakā adhisīle sambhāventi: |
Here, Udāyī, my disciples esteem me in regard to higher virtue: |
‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti. |
‘The ascetic Gotama is virtuous, possessed of the supreme aggregate of virtue.’ |
Yampudāyi, mamaṁ sāvakā adhisīle sambhāventi: |
That my disciples, Udāyī, esteem me in regard to higher virtue: |
‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṁ kho, udāyi, paṭhamo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
‘The ascetic Gotama is virtuous, possessed of the supreme aggregate of virtue’—this, Udāyī, is the first dhamma on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me. |
Puna caparaṁ, udāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi: |
Again, Udāyī, my disciples esteem me in regard to excellent knowledge and vision: |
‘jānaṁyevāha samaṇo gotamo—jānāmīti, passaṁyevāha samaṇo gotamo—passāmīti; |
‘The ascetic Gotama knows thus—“I know,” the ascetic Gotama sees thus—“I see”; |
abhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya; |
the ascetic Gotama teaches the Dhamma through direct knowledge, not without direct knowledge; |
sanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ; |
the ascetic Gotama teaches the Dhamma with its basis, not without basis; |
sappāṭihāriyaṁ samaṇo gotamo dhammaṁ deseti no appāṭihāriyan’ti. |
the ascetic Gotama teaches the Dhamma with its wonders, not without wonders.’ |
Yampudāyi, mamaṁ sāvakā abhikkante ñāṇadassane sambhāventi: |
That my disciples, Udāyī, esteem me in regard to excellent knowledge and vision: |
‘jānaṁyevāha samaṇo gotamo—jānāmīti, passaṁyevāha samaṇo gotamo—passāmīti; |
‘The ascetic Gotama knows thus—“I know,” the ascetic Gotama sees thus—“I see”; |
abhiññāya samaṇo gotamo dhammaṁ deseti no anabhiññāya; |
the ascetic Gotama teaches the Dhamma through direct knowledge, not without direct knowledge; |
sanidānaṁ samaṇo gotamo dhammaṁ deseti no anidānaṁ; |
the ascetic Gotama teaches the Dhamma with its basis, not without basis; |
sappāṭihāriyaṁ samaṇo gotamo dhammaṁ deseti no appāṭihāriyan’ti, ayaṁ kho, udāyi, dutiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
the ascetic Gotama teaches the Dhamma with its wonders, not without wonders’—this, Udāyī, is the second dhamma on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me. |
Puna caparaṁ, udāyi, mamaṁ sāvakā adhipaññāya sambhāventi: |
Again, Udāyī, my disciples esteem me in regard to higher wisdom: |
‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; |
‘The ascetic Gotama is wise, possessed of the supreme aggregate of wisdom; |
taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena suniggahitaṁ niggaṇhissatīti—netaṁ ṭhānaṁ vijjati’. |
that he would not see a future line of argument, or would not, with Dhamma, thoroughly refute a present opposing doctrine—this is impossible.’ |
Taṁ kiṁ maññasi, udāyi, api nu me sāvakā evaṁ jānantā evaṁ passantā antarantarā kathaṁ opāteyyun”ti? |
What do you think, Udāyī? Would my disciples, knowing thus, seeing thus, interrupt my talk from time to time?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Na kho panāhaṁ, udāyi, sāvakesu anusāsaniṁ paccāsīsāmi; |
“I, Udāyī, do not expect instruction from my disciples; |
aññadatthu mamayeva sāvakā anusāsaniṁ paccāsīsanti. |
on the contrary, it is my disciples who expect instruction from me. |
Yampudāyi, mamaṁ sāvakā adhipaññāya sambhāventi: |
That my disciples, Udāyī, esteem me in regard to higher wisdom: |
‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; |
‘The ascetic Gotama is wise, possessed of the supreme aggregate of wisdom; |
taṁ vata anāgataṁ vādapathaṁ na dakkhati, uppannaṁ vā parappavādaṁ na sahadhammena niggahitaṁ niggaṇhissatīti—netaṁ ṭhānaṁ vijjati’. |
that he would not see a future line of argument, or would not, with Dhamma, thoroughly refute a present opposing doctrine—this is impossible.’ |
Ayaṁ kho, udāyi, tatiyo dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
This, Udāyī, is the third dhamma on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me. |
Puna caparaṁ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena; |
Again, Udāyī, my disciples, when beset by suffering, overcome by suffering, approach me and ask about the noble truth of suffering, and I, asked about the noble truth of suffering, explain it to them, and I satisfy their minds with the explanation of the question. |
te maṁ dukkhasamudayaṁ … dukkhanirodhaṁ … dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena. |
They ask me about the noble truth of the origin of suffering … of the cessation of suffering … of the way leading to the cessation of suffering, and I, asked about the noble truth of the way leading to the cessation of suffering, explain it to them, and I satisfy their minds with the explanation of the question. |
Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena. |
That my disciples, Udāyī, when beset by suffering, overcome by suffering, approach me and ask about the noble truth of suffering, and I, asked about the noble truth of suffering, explain it to them, and I satisfy their minds with the explanation of the question. |
Te maṁ dukkhasamudayaṁ … dukkhanirodhaṁ … dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti. |
They ask me about the noble truth of the origin of suffering … of the cessation of suffering … of the way leading to the cessation of suffering. |
Tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi. |
And I, asked about the noble truth of the way leading to the cessation of suffering, explain it to them. |
Tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena. |
And I satisfy their minds with the explanation of the question. |
Ayaṁ kho, udāyi, catuttho dhammo yena mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
This, Udāyī, is the fourth dhamma on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the four foundations of mindfulness. |
Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; |
Here, Udāyī, a bhikkhu abides contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world; |
vedanāsu vedanānupassī viharati … citte cittānupassī viharati … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
he abides contemplating feelings in feelings … he abides contemplating mind in mind … he abides contemplating dhammas in dhammas, ardent, fully aware, and mindful, having put away covetousness and grief for the world. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the four right strivings. |
Idhudāyi, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati; |
Here, Udāyī, a bhikkhu generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; |
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati; |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states; |
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati; |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states; |
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati. |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the maintenance, non-disappearance, strengthening, increase, development, and culmination of arisen wholesome states. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the four bases of spiritual power. |
Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. |
Here, Udāyī, a bhikkhu develops the base of spiritual power endowed with concentration due to desire and volitional formations of striving; he develops the base of spiritual power endowed with concentration due to energy and volitional formations of striving; he develops the base of spiritual power endowed with concentration due to mind and volitional formations of striving; he develops the base of spiritual power endowed with concentration due to investigation and volitional formations of striving. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the five faculties. |
Idhudāyi, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; |
Here, Udāyī, a bhikkhu develops the faculty of faith, which leads to peace, which leads to enlightenment; |
vīriyindriyaṁ bhāveti …pe… satindriyaṁ bhāveti … samādhindriyaṁ bhāveti … paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. |
he develops the faculty of energy …pe… he develops the faculty of mindfulness … he develops the faculty of concentration … he develops the faculty of wisdom, which leads to peace, which leads to enlightenment. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the five powers. |
Idhudāyi, bhikkhu saddhābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ; |
Here, Udāyī, a bhikkhu develops the power of faith, which leads to peace, which leads to enlightenment; |
vīriyabalaṁ bhāveti …pe… satibalaṁ bhāveti … samādhibalaṁ bhāveti … paññābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ. |
he develops the power of energy …pe… he develops the power of mindfulness … he develops the power of concentration … he develops the power of wisdom, which leads to peace, which leads to enlightenment. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the seven factors of enlightenment. |
Idhudāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; |
Here, Udāyī, a bhikkhu develops the mindfulness factor of enlightenment, which is based on seclusion, based on dispassion, based on cessation, maturing in relinquishment; |
dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. |
he develops the investigation-of-dhammas factor of enlightenment …pe… he develops the energy factor of enlightenment … he develops the rapture factor of enlightenment … he develops the tranquillity factor of enlightenment … he develops the concentration factor of enlightenment … he develops the equanimity factor of enlightenment, which is based on seclusion, based on dispassion, based on cessation, maturing in relinquishment. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the Noble Eightfold Path. |
Idhudāyi, bhikkhu sammādiṭṭhiṁ bhāveti, sammāsaṅkappaṁ bhāveti, sammāvācaṁ bhāveti, sammākammantaṁ bhāveti, sammāājīvaṁ bhāveti, sammāvāyāmaṁ bhāveti, sammāsatiṁ bhāveti, sammāsamādhiṁ bhāveti. |
Here, Udāyī, a bhikkhu develops right view, he develops right resolve, he develops right speech, he develops right action, he develops right livelihood, he develops right effort, he develops right mindfulness, he develops right concentration. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the eight liberations. |
Rūpī rūpāni passati, ayaṁ paṭhamo vimokkho; |
Possessed of material form, one sees forms; this is the first liberation. |
ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho; |
Internally percipient of the formless, one sees forms externally; this is the second liberation. |
subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho; |
One is resolved only on the beautiful; this is the third liberation. |
sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho; |
With the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ one enters upon and abides in the base of infinite space; this is the fourth liberation. |
sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho; |
By completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ one enters upon and abides in the base of infinite consciousness; this is the fifth liberation. |
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho; |
By completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ one enters upon and abides in the base of nothingness; this is the sixth liberation. |
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho; |
By completely surmounting the base of nothingness, one enters upon and abides in the base of neither-perception-nor-non-perception; this is the seventh liberation. |
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho. |
By completely surmounting the base of neither-perception-nor-non-perception, one enters upon and abides in the cessation of perception and feeling; this is the eighth liberation. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the eight bases of mastery. |
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
Internally percipient of form, one sees forms externally, limited, beautiful and ugly. |
‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. |
‘Having mastered them, I know, I see’—thus one is percipient. |
Idaṁ paṭhamaṁ abhibhāyatanaṁ. |
This is the first base of mastery. |
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
Internally percipient of form, one sees forms externally, measureless, beautiful and ugly. |
‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. |
‘Having mastered them, I know, I see’—thus one is percipient. |
Idaṁ dutiyaṁ abhibhāyatanaṁ. |
This is the second base of mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
Internally percipient of the formless, one sees forms externally, limited, beautiful and ugly. |
‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. |
‘Having mastered them, I know, I see’—thus one is percipient. |
Idaṁ tatiyaṁ abhibhāyatanaṁ. |
This is the third base of mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
Internally percipient of the formless, one sees forms externally, measureless, beautiful and ugly. |
‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. |
‘Having mastered them, I know, I see’—thus one is percipient. |
Idaṁ catutthaṁ abhibhāyatanaṁ. |
This is the fourth base of mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
Internally percipient of the formless, one sees forms externally, blue, of blue appearance, with blue characteristics, with blue lustre. |
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; |
Just as the ummā flower is blue, of blue appearance, with blue characteristics, with blue lustre, or just as Benares cloth, burnished on both sides, is blue, of blue appearance, with blue characteristics, with blue lustre; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
so too, one, internally percipient of the formless, sees forms externally, blue, of blue appearance, with blue characteristics, with blue lustre. |
‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. |
‘Having mastered them, I know, I see’—thus one is percipient. |
Idaṁ pañcamaṁ abhibhāyatanaṁ. |
This is the fifth base of mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
Internally percipient of the formless, one sees forms externally, yellow, of yellow appearance, with yellow characteristics, with yellow lustre. |
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; |
Just as the kaṇikāra flower is yellow, of yellow appearance, with yellow characteristics, with yellow lustre, or just as Benares cloth, burnished on both sides, is yellow, of yellow appearance, with yellow characteristics, with yellow lustre; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
so too, one, internally percipient of the formless, sees forms externally, yellow, of yellow appearance, with yellow characteristics, with yellow lustre. |
‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. |
‘Having mastered them, I know, I see’—thus one is percipient. |
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ. |
This is the sixth base of mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
Internally percipient of the formless, one sees forms externally, red, of red appearance, with red characteristics, with red lustre. |
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; |
Just as the bandhujīvaka flower is red, of red appearance, with red characteristics, with red lustre, or just as Benares cloth, burnished on both sides, is red, of red appearance, with red characteristics, with red lustre; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
so too, one, internally percipient of the formless, sees forms externally, red, of red appearance, with red characteristics, with red lustre. |
‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁ saññī hoti. |
‘Having mastered them, I know, I see’—thus one is percipient. |
Idaṁ sattamaṁ abhibhāyatanaṁ. |
This is the seventh base of mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
Internally percipient of the formless, one sees forms externally, white, of white appearance, with white characteristics, with white lustre. |
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; |
Just as the morning star is white, of white appearance, with white characteristics, with white lustre, or just as Benares cloth, burnished on both sides, is white, of white appearance, with white characteristics, with white lustre; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
so too, one, internally percipient of the formless, sees forms externally, white, of white appearance, with white characteristics, with white lustre. |
‘Tāni abhibhuyya jānāmi, passāmī’ti evaṁsaññī hoti. |
‘Having mastered them, I know, I see’—thus one is percipient. |
Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. |
This is the eighth base of mastery. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the ten kasiṇa bases. |
Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; |
One perceives the earth kasiṇa above, below, across, non-dual, measureless. |
āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ. |
One perceives the water kasiṇa …pe… the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, non-dual, measureless. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples develop the four jhānas. |
Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, Udāyī, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion. |
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
He steeps, drenches, fills, and suffuses this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. |
Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; |
Just as, Udāyī, a skilled bathman or bathman’s apprentice, having sprinkled bath powder into a bronze vessel, might knead it while moistening it with water, so that his ball of bath powder, pervaded by moisture, saturated with moisture, is soaked with moisture inside and out, yet does not drip; |
evameva kho, udāyi, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
so too, Udāyī, a bhikkhu steeps, drenches, fills, and suffuses this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. |
Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
Again, Udāyī, a bhikkhu, with the stilling of directed thought and evaluation, with internal confidence …pe… enters and abides in the second jhāna. |
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
He steeps, drenches, fills, and suffuses this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration. |
Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako. |
Just as, Udāyī, there might be a deep lake with spring-fed water. |
Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anuppaveccheyya; |
There would be no inlet for water from the eastern direction, nor from the western direction, nor from the northern direction, nor from the southern direction, and the sky would not supply rain from time to time; |
atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. |
then cool currents of water, welling up from within that lake, would steep, drench, fill, and suffuse that very lake with cool water, so that there would be no part of the whole lake unpervaded by cool water. |
Evameva kho, udāyi, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
So too, Udāyī, a bhikkhu steeps, drenches, fills, and suffuses this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration. |
Puna caparaṁ, udāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Again, Udāyī, a bhikkhu, with the fading away of rapture as well …pe… enters and abides in the third jhāna. |
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
He steeps, drenches, fills, and suffuses this very body with the happiness devoid of rapture, so that there is no part of his whole body unpervaded by the happiness devoid of rapture. |
Seyyathāpi, udāyi, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ, uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; |
Just as, Udāyī, in a pond of blue, white, or red lotuses, some lotuses, born in the water, grown in the water, might thrive submerged in the water, nourished from within, and from tip to root would be steeped, drenched, filled, and suffused with cool water, so that no part of all those lotuses would be unpervaded by cool water; |
evameva kho, udāyi, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
so too, Udāyī, a bhikkhu steeps, drenches, fills, and suffuses this very body with the happiness devoid of rapture, so that there is no part of his whole body unpervaded by the happiness devoid of rapture. |
Puna caparaṁ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Again, Udāyī, a bhikkhu, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
He sits pervading this very body with a pure, bright mind, so that there is no part of his whole body unpervaded by a pure, bright mind. |
Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; |
Just as, Udāyī, a man might be sitting covered from the head down with a white cloth, so that there would be no part of his whole body unpervaded by the white cloth; |
evameva kho, udāyi, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
so too, Udāyī, a bhikkhu sits pervading this very body with a pure, bright mind, so that there is no part of his whole body unpervaded by a pure, bright mind. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti: |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples understand thus: |
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; |
‘This body of mine is material, composed of the four great elements, born of mother and father, an accumulation of rice and gruel, subject to impermanence, to rubbing, to massaging, to breaking up, to dispersal; |
idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhaṁ’. |
and this consciousness of mine is supported here, bound here.’ |
Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno; |
Just as, Udāyī, there might be a beryl gem, beautiful, of a good water, eight-faceted, well-wrought, clear, bright, endowed with all good qualities; |
tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. |
and in it a thread might be strung—blue or yellow or red or white or a pale-yellow thread. |
Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: |
A man with good sight, taking it in his hand, would review it thus: |
‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno sabbākārasampanno; |
‘This is a beryl gem, beautiful, of a good water, eight-faceted, well-wrought, clear, bright, endowed with all good qualities; |
tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti. |
and in it this thread is strung—blue or yellow or red or white or a pale-yellow thread.’ |
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā evaṁ pajānanti: |
So too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples understand thus: |
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; |
‘This body of mine is material, composed of the four great elements, born of mother and father, an accumulation of rice and gruel, subject to impermanence, to rubbing, to massaging, to breaking up, to dispersal; |
idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. |
and this consciousness of mine is supported here, bound here.’ |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples create from this body another body, having material form, mind-made, complete in all its limbs and parts, not deficient in any faculty. |
Seyyathāpi, udāyi, puriso muñjamhā īsikaṁ pabbāheyya; |
Just as, Udāyī, a man might pull a reed from its sheath; |
tassa evamassa: |
it might occur to him: |
‘ayaṁ muñjo, ayaṁ īsikā; |
‘This is the sheath, this is the reed; |
añño muñjo, aññā īsikā; |
the sheath is one thing, the reed another; |
muñjamhā tveva īsikā pabbāḷhā’ti. |
it is from the sheath that the reed has been pulled out.’ |
Seyyathā vā panudāyi, puriso asiṁ kosiyā pabbāheyya; |
Or just as, Udāyī, a man might draw a sword from its scabbard; |
tassa evamassa: |
it might occur to him: |
‘ayaṁ asi, ayaṁ kosi; |
‘This is the sword, this is the scabbard; |
añño asi aññā kosi; |
the sword is one thing, the scabbard another; |
kosiyā tveva asi pabbāḷho’ti. |
it is from the scabbard that the sword has been drawn out.’ |
Seyyathā vā, panudāyi, puriso ahiṁ karaṇḍā uddhareyya; |
Or just as, Udāyī, a man might pull a snake from its slough; |
tassa evamassa: |
it might occur to him: |
‘ayaṁ ahi, ayaṁ karaṇḍo; |
‘This is the snake, this is the slough; |
añño ahi, añño karaṇḍo; |
the snake is one thing, the slough another; |
karaṇḍā tveva ahi ubbhato’ti. |
it is from the slough that the snake has been pulled out.’ |
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. |
So too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples create from this body another body, having material form, mind-made, complete in all its limbs and parts, not deficient in any faculty. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples wield the various kinds of spiritual power: having been one, they become many; having been many, they become one; |
āvibhāvaṁ, tirobhāvaṁ; |
they appear and vanish; |
tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; |
they go unhindered through walls, through ramparts, through mountains as if through space; |
pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; |
they dive in and out of the earth as if in water; |
udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; |
they walk on water without sinking as if on earth; |
ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; |
sitting cross-legged, they travel through the air like a winged bird; |
imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti. |
they touch and stroke with their hand these sun and moon, so mighty, so powerful; they exercise mastery with their body even as far as the Brahma world. |
Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya; |
Just as, Udāyī, a skilled potter or potter’s apprentice, with well-prepared clay, could create and fashion whatever kind of vessel he wished; |
seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya; |
or just as, Udāyī, a skilled ivory-carver or ivory-carver’s apprentice, with well-prepared ivory, could create and fashion whatever kind of ivory-work he wished; |
seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya taṁ tadeva kareyya abhinipphādeyya. |
or just as, Udāyī, a skilled goldsmith or goldsmith’s apprentice, with well-prepared gold, could create and fashion whatever kind of gold-work he wished. |
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; |
So too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples wield the various kinds of spiritual power: having been one, they become many; having been many, they become one; |
āvibhāvaṁ, tirobhāvaṁ; |
they appear and vanish; |
tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; |
they go unhindered through walls, through ramparts, through mountains as if through space; |
pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; |
they dive in and out of the earth as if in water; |
udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; |
they walk on water without sinking as if on earth; |
ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; |
sitting cross-legged, they travel through the air like a winged bird; |
imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti. |
they touch and stroke with their hand these sun and moon, so mighty, so powerful; they exercise mastery with their body even as far as the Brahma world. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds—divine and human, whether far or near. |
Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; |
Just as, Udāyī, a strong conch-blower could make himself heard in the four directions without difficulty; |
evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca. |
so too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds—divine and human, whether far or near. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti—sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānanti; |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, having encompassed with their own minds the minds of other beings, other persons, know them—they know a mind with lust as a mind with lust, or a mind without lust as a mind without lust; |
sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānanti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānanti; |
they know a mind with hate as a mind with hate, or a mind without hate as a mind without hate; |
samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānanti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānanti; |
they know a mind with delusion as a mind with delusion, or a mind without delusion as a mind without delusion; |
saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānanti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānanti; |
they know a contracted mind as a contracted mind, or a distracted mind as a distracted mind; |
mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānanti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānanti; |
they know an exalted mind as an exalted mind, or an unexalted mind as an unexalted mind; |
sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānanti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānanti; |
they know a surpassed mind as a surpassed mind, or an unsurpassed mind as an unsurpassed mind; |
samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānanti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānanti; |
they know a concentrated mind as a concentrated mind, or an unconcentrated mind as an unconcentrated mind; |
vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānanti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti. |
they know a liberated mind as a liberated mind, or an unliberated mind as an unliberated mind. |
Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; |
Just as, Udāyī, a woman or a man, young, youthful, fond of ornaments, examining the image of her or his own face in a mirror that is clear and bright, or in a bowl of clear water, would know if it had a blemish as ‘it has a blemish,’ or if it had no blemish as ‘it has no blemish’; |
evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti—sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānanti, vītarāgaṁ vā cittaṁ …pe… sadosaṁ vā cittaṁ … vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānanti. |
so too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, having encompassed with their own minds the minds of other beings, other persons, know them—they know a mind with lust as a mind with lust, or a mind without lust …pe… a mind with hate … a mind without hate … a mind with delusion … a mind without delusion … a contracted mind … a distracted mind … an exalted mind … an unexalted mind … a surpassed mind … an unsurpassed mind … a concentrated mind … an unconcentrated mind … a liberated mind … an unliberated mind as ‘an unliberated mind.’ |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples recollect their manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-term; and passing away from there, I have reappeared here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus with their aspects and details they recollect their manifold past lives. |
Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; |
Just as, Udāyī, a man might go from his own village to another village, and from that village to yet another village; |
so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya; |
and from that village he might return to his own village. |
tassa evamassa: |
It might occur to him: |
‘ahaṁ kho sakamhā gāmā aññaṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; |
‘I went from my own village to another village; there I stood in such a way, sat in such a way, spoke in such a way, was silent in such a way; |
tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. |
from that village I went to that other village; there too I stood in such a way, sat in such a way, spoke in such a way, was silent in such a way; and from that village I have returned to my own village.’ |
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussaranti. |
So too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples recollect their manifold past lives, that is, one birth …pe… thus with their aspects and details they recollect their manifold past lives. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti: |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, with the divine eye, which is purified and surpasses the human, see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and they understand how beings fare according to their kamma: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; |
‘These good beings, endowed with misconduct of body, misconduct of speech, misconduct of mind, revilers of noble ones, holding wrong view, undertaking action based on wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, in hell; |
ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. |
or these good beings, endowed with good conduct of body, good conduct of speech, good conduct of mind, not revilers of noble ones, holding right view, undertaking action based on right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. |
Thus with the divine eye, which is purified and surpasses the human, they see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and they understand how beings fare according to their kamma. |
Seyyathāpi, udāyi, dve agārā sadvārā. |
Just as, Udāyī, there might be two houses with doors. |
Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; |
There a man with good sight standing in the middle might see people entering the house, leaving it, walking back and forth, and moving about; |
evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti …pe… |
so too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, with the divine eye, which is purified and surpasses the human, see beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and they understand how beings fare according to their kamma …pe… |
tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
and herein many of my disciples abide having reached the perfection of final knowledge. |
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. |
Again, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, by the destruction of the taints, in this very life enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge. |
Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. |
Just as, Udāyī, in a mountain glen there might be a pool of water, clear, limpid, and undisturbed, where a man with good sight standing on the bank might see oysters and shells, gravel and pebbles, and schools of fish swimming about and resting. |
Tassa evamassa: |
It might occur to him: |
‘ayaṁ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. |
‘This pool of water is clear, limpid, and undisturbed, and herein are these oysters and shells, gravel and pebbles, and schools of fish swimming about and resting.’ |
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. |
So too, Udāyī, a practice has been proclaimed by me for my disciples, practising which my disciples, by the destruction of the taints, in this very life enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge. |
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. |
And herein many of my disciples abide having reached the perfection of final knowledge. |
Ayaṁ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. |
This, Udāyī, is the fifth dhamma on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me. |
Ime kho, udāyi, pañca dhammā yehi mamaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharantī”ti. |
These, Udāyī, are the five dhammas on account of which my disciples honor me, respect me, revere me, worship me, and having honored, respected, revered, and worshipped me, live in dependence on me.” |
Idamavoca bhagavā. |
Thus spoke the Blessed One. |
Attamano sakuludāyī paribbājako bhagavato bhāsitaṁ abhinandīti. |
Sakuludāyī the wanderer, gratified, rejoiced in the Blessed One’s words. |
Mahāsakuludāyisuttaṁ niṭṭhitaṁ sattamaṁ. |
The Greater Discourse to Sakuludāyī is finished, the seventh. |
mn78 |
mn78 |
Majjhima Nikāya 78 |
Majjhima Nikāya 78 |
Samaṇamuṇḍikasutta |
To Samaṇamuṇḍika |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ pañcamattehi paribbājakasatehi. |
Now at that time, the wanderer Uggāhamāna, son of Samaṇamuṇḍika, was dwelling in Mallikā’s Park at the Tinduka-tree debating hall with a single pillar, together with a large assembly of wanderers, about five hundred wanderers. |
Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṁ dassanāya. |
Then the carpenter Pañcakaṅga left Sāvatthī in the middle of the day to see the Blessed One. |
Atha kho pañcakaṅgassa thapatissa etadahosi: |
Then it occurred to the carpenter Pañcakaṅga: |
“akālo kho tāva bhagavantaṁ dassanāya; |
“It is not the time now to see the Blessed One; |
paṭisallīno bhagavā. |
the Blessed One is in seclusion. |
Manobhāvaniyānampi bhikkhūnaṁ asamayo dassanāya; |
It is also not the time to see the bhikkhus who develop the mind; |
paṭisallīnā manobhāvaniyā bhikkhū. |
the bhikkhus who develop the mind are in seclusion. |
Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyyan”ti. |
Suppose I were to go to Mallikā’s Park, to the Tinduka-tree debating hall with a single pillar, to the wanderer Uggāhamāna, son of Samaṇamuṇḍika.” |
Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami. |
Then the carpenter Pañcakaṅga went to Mallikā’s Park, to the Tinduka-tree debating hall with a single pillar, to the wanderer Uggāhamāna, son of Samaṇamuṇḍika. |
Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. |
Now at that time, the wanderer Uggāhamāna, son of Samaṇamuṇḍika, was sitting with a large assembly of wanderers, making a loud noise, a great noise, engaged in various kinds of childish talk, such as: talk about kings, talk about thieves, talk about great ministers, talk about armies, talk about fears, talk about battles, talk about food, talk about drink, talk about clothing, talk about beds, talk about garlands, talk about scents, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about those departed in former times, talk about diverse matters, talk about the world, talk about the sea, talk about becoming and non-becoming, and so on. |
Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṁ thapatiṁ dūratova āgacchantaṁ. |
The wanderer Uggāhamāna, son of Samaṇamuṇḍika, saw the carpenter Pañcakaṅga coming from afar. |
Disvāna sakaṁ parisaṁ saṇṭhāpesi: |
Seeing him, he quieted his own assembly: |
“appasaddā bhonto hontu, mā bhonto saddamakattha; |
“Let the venerable ones be quiet, let the venerable ones make no noise. |
ayaṁ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. |
This is a disciple of the ascetic Gotama coming, the carpenter Pañcakaṅga. |
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṁ paṭivasanti ayaṁ tesaṁ aññataro pañcakaṅgo thapati. |
Among the lay disciples of the ascetic Gotama clad in white who dwell at Sāvatthī, this carpenter Pañcakaṅga is one. |
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; |
Those venerable ones are lovers of quiet, trained in quiet, speakers in praise of quiet. |
appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. |
Perhaps, seeing a quiet assembly, he might consider approaching.” |
Atha kho te paribbājakā tuṇhī ahesuṁ. |
Then those wanderers became silent. |
Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; |
Then the carpenter Pañcakaṅga went to the wanderer Uggāhamāna, son of Samaṇamuṇḍika. |
upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṁ sammodi. |
Having approached, he exchanged greetings with the wanderer Uggāhamāna, son of Samaṇamuṇḍika. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable talk, he sat down at one side. |
Ekamantaṁ nisinnaṁ kho pañcakaṅgaṁ thapatiṁ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca: |
When the carpenter Pañcakaṅga was seated at one side, the wanderer Uggāhamāna, son of Samaṇamuṇḍika, said to him: |
“catūhi kho ahaṁ, gahapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ. |
“I, householder, describe a person endowed with four qualities as one accomplished in the wholesome, supremely wholesome, who has attained the highest attainment, an invincible ascetic. |
Katamehi catūhi? |
What four? |
Idha, gahapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati—imehi kho ahaṁ, gahapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti. |
Here, householder, he does no evil action with the body, speaks no evil speech, thinks no evil thought, and lives no evil livelihood—I, householder, describe a person endowed with these four qualities as one accomplished in the wholesome, supremely wholesome, who has attained the highest attainment, an invincible ascetic.” |
Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṁ neva abhinandi nappaṭikkosi. |
Then the carpenter Pañcakaṅga neither applauded nor rejected the statement of the wanderer Uggāhamāna, son of Samaṇamuṇḍika. |
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi: |
Without applauding, without rejecting, he rose from his seat and departed, thinking: |
“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmī”ti. |
“I will learn the meaning of this statement in the Blessed One’s presence.” |
Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; |
Then the carpenter Pañcakaṅga went to the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. |
Seated thus, the carpenter Pañcakaṅga reported to the Blessed One the entire conversation he had had with the wanderer Uggāhamāna, son of Samaṇamuṇḍika. |
Evaṁ vutte, bhagavā pañcakaṅgaṁ thapatiṁ etadavoca: |
When this was said, the Blessed One said to the carpenter Pañcakaṅga: |
“evaṁ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṁ. |
“If that is so, carpenter, then a young infant, a tender, supine baby, will be accomplished in the wholesome, supremely wholesome, who has attained the highest attainment, an invincible ascetic, according to the statement of the wanderer Uggāhamāna, son of Samaṇamuṇḍika. |
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṁ karissati, aññatra phanditamattā. |
For a young infant, carpenter, a tender, supine baby, does not even have the notion ‘body,’ so how could he do an evil action with the body, other than mere wriggling? |
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṁ vācaṁ bhāsissati, aññatra roditamattā. |
For a young infant, carpenter, a tender, supine baby, does not even have the notion ‘speech,’ so how could he speak evil speech, other than mere crying? |
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṁ saṅkappaṁ saṅkappissati, aññatra vikūjitamattā. |
For a young infant, carpenter, a tender, supine baby, does not even have the notion ‘thought,’ so how could he think an evil thought, other than mere whimpering? |
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṁ ājīvaṁ ājīvissati, aññatra mātuthaññā. |
For a young infant, carpenter, a tender, supine baby, does not even have the notion ‘livelihood,’ so how could he live an evil livelihood, other than mother’s milk? |
Evaṁ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṁ. |
If that is so, carpenter, then a young infant, a tender, supine baby, will be accomplished in the wholesome, supremely wholesome, who has attained the highest attainment, an invincible ascetic, according to the statement of the wanderer Uggāhamāna, son of Samaṇamuṇḍika. |
Catūhi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati. |
I, carpenter, describe a person endowed with four qualities as not accomplished in the wholesome, not supremely wholesome, not having attained the highest attainment, not an invincible ascetic, but rather as one who stands on a par with a young infant, a tender, supine baby. |
Katamehi catūhi? |
What four? |
Idha, thapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati—imehi kho ahaṁ, thapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati. |
Here, carpenter, he does no evil action with the body, speaks no evil speech, thinks no evil thought, and lives no evil livelihood—I, carpenter, describe a person endowed with these four qualities as not accomplished in the wholesome, not supremely wholesome, not having attained the highest attainment, not an invincible ascetic, but rather as one who stands on a par with a young infant, a tender, supine baby. |
Dasahi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ. |
I, carpenter, describe a person endowed with ten qualities as one accomplished in the wholesome, supremely wholesome, who has attained the highest attainment, an invincible ascetic. |
Ime akusalā sīlā; |
These are unwholesome virtues; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Itosamuṭṭhānā akusalā sīlā; |
From this source are unwholesome virtues; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Idha akusalā sīlā aparisesā nirujjhanti; |
Here unwholesome virtues cease without remainder; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Evaṁ paṭipanno akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti; |
One who has practiced thus is practicing for the cessation of unwholesome virtues; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Ime kusalā sīlā; |
These are wholesome virtues; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Itosamuṭṭhānā kusalā sīlā; |
From this source are wholesome virtues; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Idha kusalā sīlā aparisesā nirujjhanti; |
Here wholesome virtues cease without remainder; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Evaṁ paṭipanno kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti; |
One who has practiced thus is practicing for the cessation of wholesome virtues; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Ime akusalā saṅkappā; |
These are unwholesome thoughts; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Itosamuṭṭhānā akusalā saṅkappā; |
From this source are unwholesome thoughts; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Idha akusalā saṅkappā aparisesā nirujjhanti; |
Here unwholesome thoughts cease without remainder; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Evaṁ paṭipanno akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti; |
One who has practiced thus is practicing for the cessation of unwholesome thoughts; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Ime kusalā saṅkappā; |
These are wholesome thoughts; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Itosamuṭṭhānā kusalā saṅkappā; |
From this source are wholesome thoughts; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Idha kusalā saṅkappā aparisesā nirujjhanti; |
Here wholesome thoughts cease without remainder; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Evaṁ paṭipanno kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti; |
One who has practiced thus is practicing for the cessation of wholesome thoughts; |
tamahaṁ, thapati, veditabbanti vadāmi. |
that, carpenter, I say, is to be understood. |
Katame ca, thapati, akusalā sīlā? |
And what, carpenter, are unwholesome virtues? |
Akusalaṁ kāyakammaṁ, akusalaṁ vacīkammaṁ, pāpako ājīvo—ime vuccanti, thapati, akusalā sīlā. |
Unwholesome bodily action, unwholesome verbal action, evil livelihood—these, carpenter, are called unwholesome virtues. |
Ime ca, thapati, akusalā sīlā kiṁsamuṭṭhānā? |
And these unwholesome virtues, carpenter, from what do they originate? |
Samuṭṭhānampi nesaṁ vuttaṁ. |
Their origin too has been stated. |
‘Cittasamuṭṭhānā’tissa vacanīyaṁ. |
‘They originate from mind’—this should be said. |
Katamaṁ cittaṁ? |
What mind? |
Cittampi hi bahuṁ anekavidhaṁ nānappakārakaṁ. |
For mind too is multiple, various, of different kinds. |
Yaṁ cittaṁ sarāgaṁ sadosaṁ samohaṁ, itosamuṭṭhānā akusalā sīlā. |
That mind which is with lust, with hate, with delusion—from this originate unwholesome virtues. |
Ime ca, thapati, akusalā sīlā kuhiṁ aparisesā nirujjhanti? |
And where, carpenter, do these unwholesome virtues cease without remainder? |
Nirodhopi nesaṁ vutto. |
Their cessation too has been stated. |
Idha, thapati, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, micchājīvaṁ pahāya sammājīvena jīvitaṁ kappeti—etthete akusalā sīlā aparisesā nirujjhanti. |
Here, carpenter, a bhikkhu, having abandoned bodily misconduct, develops good bodily conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct; having abandoned wrong livelihood, maintains his life by right livelihood—here these unwholesome virtues cease without remainder. |
Kathaṁ paṭipanno, thapati, akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti? |
And how, carpenter, is one who has practiced practicing for the cessation of unwholesome virtues? |
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
Here, carpenter, a bhikkhu generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; |
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states; |
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states; |
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the maintenance, non-disappearance, strengthening, increase, development, and culmination of arisen wholesome states. |
Evaṁ paṭipanno kho, thapati, akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti. |
One who has thus practiced, carpenter, is practicing for the cessation of unwholesome virtues. |
Katame ca, thapati, kusalā sīlā? |
And what, carpenter, are wholesome virtues? |
Kusalaṁ kāyakammaṁ, kusalaṁ vacīkammaṁ, ājīvaparisuddhampi kho ahaṁ, thapati, sīlasmiṁ vadāmi. |
Wholesome bodily action, wholesome verbal action, and purity of livelihood too, carpenter, I say is in the category of virtue. |
Ime vuccanti, thapati, kusalā sīlā. |
These, carpenter, are called wholesome virtues. |
Ime ca, thapati, kusalā sīlā kiṁsamuṭṭhānā? |
And these wholesome virtues, carpenter, from what do they originate? |
Samuṭṭhānampi nesaṁ vuttaṁ. |
Their origin too has been stated. |
‘Cittasamuṭṭhānā’tissa vacanīyaṁ. |
‘They originate from mind’—this should be said. |
Katamaṁ cittaṁ? |
What mind? |
Cittampi hi bahuṁ anekavidhaṁ nānappakārakaṁ. |
For mind too is multiple, various, of different kinds. |
Yaṁ cittaṁ vītarāgaṁ vītadosaṁ vītamohaṁ, itosamuṭṭhānā kusalā sīlā. |
That mind which is without lust, without hate, without delusion—from this originate wholesome virtues. |
Ime ca, thapati, kusalā sīlā kuhiṁ aparisesā nirujjhanti? |
And where, carpenter, do these wholesome virtues cease without remainder? |
Nirodhopi nesaṁ vutto. |
Their cessation too has been stated. |
Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti; |
Here, carpenter, a bhikkhu is virtuous but not attached to virtue; and he understands as it actually is that liberation of mind, liberation by wisdom, |
yatthassa te kusalā sīlā aparisesā nirujjhanti. |
wherein those wholesome virtues of his cease without remainder. |
Kathaṁ paṭipanno ca, thapati, kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti? |
And how, carpenter, is one who has practiced practicing for the cessation of wholesome virtues? |
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
Here, carpenter, a bhikkhu generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; |
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states …pe… for the arising of unarisen wholesome states …pe… for the maintenance, non-disappearance, strengthening, increase, development, and culmination of arisen wholesome states. |
Evaṁ paṭipanno kho, thapati, kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti. |
One who has thus practiced, carpenter, is practicing for the cessation of wholesome virtues. |
Katame ca, thapati, akusalā saṅkappā? |
And what, carpenter, are unwholesome thoughts? |
Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo—ime vuccanti, thapati, akusalā saṅkappā. |
Sensual thought, thought of ill will, thought of cruelty—these, carpenter, are called unwholesome thoughts. |
Ime ca, thapati, akusalā saṅkappā kiṁsamuṭṭhānā? |
And these unwholesome thoughts, carpenter, from what do they originate? |
Samuṭṭhānampi nesaṁ vuttaṁ. |
Their origin too has been stated. |
‘Saññāsamuṭṭhānā’tissa vacanīyaṁ. |
‘They originate from perception’—this should be said. |
Katamā saññā? |
What perception? |
Saññāpi hi bahū anekavidhā nānappakārakā. |
For perception too is multiple, various, of different kinds. |
Kāmasaññā, byāpādasaññā, vihiṁsāsaññā—itosamuṭṭhānā akusalā saṅkappā. |
Sensual perception, perception of ill will, perception of cruelty—from this originate unwholesome thoughts. |
Ime ca, thapati, akusalā saṅkappā kuhiṁ aparisesā nirujjhanti? |
And where, carpenter, do these unwholesome thoughts cease without remainder? |
Nirodhopi nesaṁ vutto. |
Their cessation too has been stated. |
Idha, thapati, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; |
Here, carpenter, a bhikkhu, quite secluded from sensual pleasures …pe… enters upon and abides in the first jhāna; |
etthete akusalā saṅkappā aparisesā nirujjhanti. |
here these unwholesome thoughts cease without remainder. |
Kathaṁ paṭipanno ca, thapati, akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti? |
And how, carpenter, is one who has practiced practicing for the cessation of unwholesome thoughts? |
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
Here, carpenter, a bhikkhu generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; |
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states …pe… for the arising of unarisen wholesome states …pe… for the maintenance, non-disappearance, strengthening, increase, development, and culmination of arisen wholesome states. |
Evaṁ paṭipanno kho, thapati, akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti. |
One who has thus practiced, carpenter, is practicing for the cessation of unwholesome thoughts. |
Katame ca, thapati, kusalā saṅkappā? |
And what, carpenter, are wholesome thoughts? |
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo—ime vuccanti, thapati, kusalā saṅkappā. |
Thought of renunciation, thought of non-ill will, thought of non-cruelty—these, carpenter, are called wholesome thoughts. |
Ime ca, thapati, kusalā saṅkappā kiṁsamuṭṭhānā? |
And these wholesome thoughts, carpenter, from what do they originate? |
Samuṭṭhānampi nesaṁ vuttaṁ. |
Their origin too has been stated. |
‘Saññāsamuṭṭhānā’tissa vacanīyaṁ. |
‘They originate from perception’—this should be said. |
Katamā saññā? |
What perception? |
Saññāpi hi bahū anekavidhā nānappakārakā. |
For perception too is multiple, various, of different kinds. |
Nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā—itosamuṭṭhānā kusalā saṅkappā. |
Perception of renunciation, perception of non-ill will, perception of non-cruelty—from this originate wholesome thoughts. |
Ime ca, thapati, kusalā saṅkappā kuhiṁ aparisesā nirujjhanti? |
And where, carpenter, do these wholesome thoughts cease without remainder? |
Nirodhopi nesaṁ vutto. |
Their cessation too has been stated. |
Idha, thapati, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; |
Here, carpenter, a bhikkhu, with the stilling of directed thought and evaluation …pe… enters upon and abides in the second jhāna; |
etthete kusalā saṅkappā aparisesā nirujjhanti. |
here these wholesome thoughts cease without remainder. |
Kathaṁ paṭipanno ca, thapati, kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti? |
And how, carpenter, is one who has entered upon the way practising for the cessation of wholesome intentions? |
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
Here, carpenter, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives; |
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. |
for the abandoning of arisen evil unwholesome states …pe… for the arising of unarisen wholesome states …pe… for the maintenance of arisen wholesome states, for their non-disappearance, for their growth, increase, development, and completion, he generates desire, makes an effort, arouses energy, applies his mind, and strives. |
Evaṁ paṭipanno kho, thapati, kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti. |
Thus, carpenter, is one who has entered upon the way practising for the cessation of wholesome intentions. |
Katamehi cāhaṁ, thapati, dasahi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ? |
And with what ten qualities endowed, carpenter, do I describe a person as accomplished in the wholesome, supremely wholesome, attained to the supreme attainment, an invincible recluse? |
Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti—imehi kho ahaṁ, thapati, dasahi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti. |
Here, carpenter, a bhikkhu is endowed with the Arahant’s right view, the Arahant’s right intention, the Arahant’s right speech, the Arahant’s right action, the Arahant’s right livelihood, the Arahant’s right effort, the Arahant’s right mindfulness, the Arahant’s right concentration, the Arahant’s right knowledge, and the Arahant’s right deliverance—it is with these ten qualities endowed, carpenter, that I describe a person as accomplished in the wholesome, supremely wholesome, attained to the supreme attainment, an invincible recluse.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano pañcakaṅgo thapati bhagavato bhāsitaṁ abhinandīti. |
The carpenter Pañcakaṅga, satisfied, rejoiced in the Blessed One’s words. |
Samaṇamuṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Samaṇamuṇḍika Sutta, the eighth, is finished. |
mn79 |
mn79 |
Majjhima Nikāya 79 |
Middle Length Discourses 79 |
Cūḷasakuludāyisutta |
The Shorter Discourse to Sakuludāyin |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. |
Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ. |
Now on that occasion the wanderer Sakuludāyin was dwelling in the Wanderers’ Park at the Peacocks’ Feeding Place with a large assembly of wanderers. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, took his bowl and outer robe and entered Rājagaha for alms. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“atippago kho tāva rājagahe piṇḍāya carituṁ. |
“It is still too early to walk for alms in Rājagaha. |
Yannūnāhaṁ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti. |
Suppose I were to approach the Wanderers’ Park at the Peacocks’ Feeding Place and the wanderer Sakuludāyin?” |
Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. |
Then the Blessed One approached the Wanderers’ Park at the Peacocks’ Feeding Place. |
Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. |
Now on that occasion the wanderer Sakuludāyin was sitting with a large assembly of wanderers who were making a great uproar and racket, engaged in various kinds of animal talk, such as: talk about kings, talk about thieves, talk about chief ministers, talk about armies, talk about dangers, talk about battles, talk about food, talk about drink, talk about clothing, talk about beds, talk about garlands, talk about perfumes, talk about relatives, talk about vehicles, talk about villages, talk about market towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about those departed in former times, talk of various kinds, tales of the world, tales of the sea, talk about becoming this or that, and so on. |
Addasā kho sakuludāyī paribbājako bhagavantaṁ dūratova āgacchantaṁ. |
The wanderer Sakuludāyin saw the Blessed One coming in the distance. |
Disvāna sakaṁ parisaṁ saṇṭhāpesi: |
Seeing him, he quieted his own assembly: |
“appasaddā bhonto hontu, mā bhonto saddamakattha. |
“Let the venerables be quiet, let the venerables make no sound. |
Ayaṁ samaṇo gotamo āgacchati; |
This recluse Gotama is coming; |
appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. |
that venerable one is a lover of quiet and a commender of quiet. |
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. |
Perhaps, seeing a quiet assembly, he will think of approaching.” |
Atha kho te paribbājakā tuṇhī ahesuṁ. |
Then those wanderers became silent. |
Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. |
Then the Blessed One approached the wanderer Sakuludāyin. |
Atha kho sakuludāyī paribbājako bhagavantaṁ etadavoca: |
Then the wanderer Sakuludāyin said to the Blessed One: |
“etu kho, bhante, bhagavā. |
“Let the Blessed One come, venerable sir! |
Svāgataṁ, bhante, bhagavato. |
Welcome to the Blessed One, venerable sir! |
Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. |
It has been long, venerable sir, since the Blessed One took the opportunity to come here. |
Nisīdatu, bhante, bhagavā; |
Let the Blessed One be seated, venerable sir; |
idamāsanaṁ paññattan”ti. |
this seat is prepared.” |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Sakuludāyīpi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
The wanderer Sakuludāyin also, having taken a certain low seat, sat down at one side. |
Ekamantaṁ nisinnaṁ kho sakuludāyiṁ paribbājakaṁ bhagavā etadavoca: |
The Blessed One said this to the wanderer Sakuludāyin sitting at one side: |
“kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? |
“For what discussion are you now gathered here, Udāyin, and what was your discussion that was interrupted?” |
“Tiṭṭhatesā, bhante, kathā yāya mayaṁ etarahi kathāya sannisinnā. |
“Let that be, venerable sir, the discussion for which we are now gathered. |
Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. |
That discussion, venerable sir, will not be difficult for the Blessed One to hear afterwards. |
Yadāhaṁ, bhante, imaṁ parisaṁ anupasaṅkanto homi athāyaṁ parisā anekavihitaṁ tiracchānakathaṁ kathentī nisinnā hoti; |
When, venerable sir, I do not approach this assembly, then this assembly sits engaged in various kinds of animal talk; |
yadā ca kho ahaṁ, bhante, imaṁ parisaṁ upasaṅkanto homi athāyaṁ parisā mamaññeva mukhaṁ ullokentī nisinnā hoti: |
but when, venerable sir, I approach this assembly, then this assembly sits looking up to my face, thinking: |
‘yaṁ no samaṇo udāyī dhammaṁ bhāsissati taṁ sossāmā’ti; |
‘Whatever Dhamma the recluse Udāyin will speak, that we shall hear’; |
yadā pana, bhante, bhagavā imaṁ parisaṁ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṁ ullokentā nisinnā homa: |
but when, venerable sir, the Blessed One approaches this assembly, then both I and this assembly sit looking up to the Blessed One’s face, thinking: |
‘yaṁ no bhagavā dhammaṁ bhāsissati taṁ sossāmā’”ti. |
‘Whatever Dhamma the Blessed One will speak, that we shall hear.’” |
“Tenahudāyi, taṁyevettha paṭibhātu yathā maṁ paṭibhāseyyā”ti. |
“Then, Udāyin, let that very thing occur to you, as you might speak to me.” |
“Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. |
“Some days ago, venerable sir, on a previous occasion, one who claims to be all-knowing, all-seeing, to possess non-residual knowledge-and-vision, saying: ‘Whether I am walking or standing or sleeping or awake, knowledge-and-vision is constantly and continuously present to me.’ |
So mayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. |
When asked by me a question concerning the past, he prevaricated from one thing to another, led the talk astray, and displayed anger, aversion, and displeasure. |
Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi: |
Then, venerable sir, in regard to the Blessed One, mindfulness arose in me: |
‘aho nūna bhagavā, aho nūna sugato. |
‘Ah, indeed the Blessed One! Ah, indeed the Well-Farer! |
Yo imesaṁ dhammānaṁ sukusalo’”ti. |
One who is so skilled in these things!’” |
“Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, yo tayā pubbantaṁ ārabbha pañhaṁ puṭṭho samāno aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi kopañca dosañca appaccayañca pātvākāsī”ti? |
“But who was it, Udāyin, who claims to be all-knowing, all-seeing, to possess non-residual knowledge-and-vision, saying: ‘Whether I am walking or standing or sleeping or awake, knowledge-and-vision is constantly and continuously present to me,’ who, when asked by you a question concerning the past, prevaricated from one thing to another, led the talk astray, and displayed anger, aversion, and displeasure?” |
“Nigaṇṭho, bhante, nāṭaputto”ti. |
“The Nigaṇṭha Nāṭaputta, venerable sir.” |
“Yo kho, udāyi, anekavihitaṁ pubbenivāsaṁ anussareyya, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyya, so vā maṁ pubbantaṁ ārabbha pañhaṁ puccheyya, taṁ vāhaṁ pubbantaṁ ārabbha pañhaṁ puccheyyaṁ; |
“One who, Udāyin, might recollect his manifold past lives, that is, one birth, two births… (and so on)... thus he might recollect his manifold past lives in their modes and details, he might ask me a question concerning the past, or I might ask him a question concerning the past; |
so vā me pubbantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ pubbantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ. |
he might satisfy my mind with the explanation of a question concerning the past, or I might satisfy his mind with the explanation of a question concerning the past. |
Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṁ aparantaṁ ārabbha pañhaṁ puccheyya, taṁ vāhaṁ aparantaṁ ārabbha pañhaṁ puccheyyaṁ; |
One who, Udāyin, with the divine eye, purified and surpassing the human, might see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and might understand how beings fare according to their kamma, he might ask me a question concerning the future, or I might ask him a question concerning the future; |
so vā me aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyya, tassa vāhaṁ aparantaṁ ārabbha pañhassa veyyākaraṇena cittaṁ ārādheyyaṁ. |
he might satisfy my mind with the explanation of a question concerning the future, or I might satisfy his mind with the explanation of a question concerning the future. |
Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. |
But, Udāyin, let the past be, let the future be. |
Dhammaṁ te desessāmi—imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; |
I shall teach you the Dhamma: When this exists, that comes to be; with the arising of this, that arises. |
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī”ti. |
When this does not exist, that does not come to be; with the cessation of this, that ceases.” |
“Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṁ tampi nappahomi sākāraṁ sauddesaṁ anussarituṁ, kuto panāhaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi, seyyathāpi bhagavā? |
“For my part, venerable sir, I am unable to recollect in its modes and details even as much as I have personally experienced in this present existence, how then could I recollect manifold past lives, that is, one birth, two births… (and so on)... thus recollect manifold past lives in their modes and details, as the Blessed One does? |
Ahañhi, bhante, etarahi paṁsupisācakampi na passāmi, kuto panāhaṁ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? |
For my part, venerable sir, I do not now see even a mud sprite, how then could I, with the divine eye, purified and surpassing the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings fare according to their kamma, as the Blessed One does? |
Yaṁ pana maṁ, bhante, bhagavā evamāha: |
But when, venerable sir, the Blessed One says to me: |
‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; |
‘But, Udāyin, let the past be, let the future be; |
dhammaṁ te desessāmi— |
I shall teach you the Dhamma— |
imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; |
When this exists, that comes to be; with the arising of this, that arises. |
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati. |
When this does not exist, that does not come to be; with the cessation of this, that ceases’—that, for me, is still less clear. |
Appeva nāmāhaṁ, bhante, sake ācariyake bhagavato cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti. |
Perhaps, venerable sir, I might satisfy the Blessed One’s mind with an explanation of a question concerning my own traditional teaching.” |
“Kinti pana te, udāyi, sake ācariyake hotī”ti? |
“But what, Udāyin, is your own traditional teaching?” |
“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: |
“In our own traditional teaching, venerable sir, it is thus: |
‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’”ti. |
‘This is the supreme complexion, this is the supreme complexion.’” |
“Yaṁ pana te etaṁ, udāyi, sake ācariyake evaṁ hoti: |
“But that which in your own traditional teaching, Udāyin, is thus: |
‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti, katamo so paramo vaṇṇo”ti? |
‘This is the supreme complexion, this is the supreme complexion’—what is that supreme complexion?” |
“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti. |
“That complexion, venerable sir, than which there is no other complexion higher or more excellent, that is the supreme complexion.” |
“Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti? |
“But what, then, is that supreme complexion than which there is no other complexion higher or more excellent?” |
“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti. |
“That complexion, venerable sir, than which there is no other complexion higher or more excellent, that is the supreme complexion.” |
“Dīghāpi kho te esā, udāyi, phareyya: |
“This would be a long drawn-out affair for you, Udāyin, if you say: |
‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi. |
‘That complexion, venerable sir, than which there is no other complexion higher or more excellent, that is the supreme complexion,’ and yet you do not describe that complexion. |
Seyyathāpi, udāyi, puriso evaṁ vadeyya: |
Suppose, Udāyin, a man were to say: |
‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī taṁ icchāmi, taṁ kāmemī’ti. |
‘I desire, I am in love with, the most beautiful woman in this land.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
They might say to him: |
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? |
‘Good man, this most beautiful woman in this land whom you desire and are in love with, do you know whether this most beautiful woman is of the warrior caste, the brahmin caste, the merchant caste, or the worker caste?’ |
Iti puṭṭho ‘no’ti vadeyya. |
Being asked thus, he would say ‘No.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
They might say to him: |
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti? |
‘Good man, this most beautiful woman in this land whom you desire and are in love with, do you know this most beautiful woman—her name, her clan… (and so on)... whether she is tall, short, or of medium height; whether she is dark, brown, or of a golden complexion… in such and such a village, or market town, or city?’ |
Iti puṭṭho ‘no’ti vadeyya. |
Being asked thus, he would say ‘No.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
They might say to him: |
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? |
‘Good man, what you do not know, what you do not see, that you desire and are in love with?’ |
Iti puṭṭho ‘āmā’ti vadeyya. |
Being asked thus, he would say ‘Yes.’ |
Taṁ kiṁ maññasi, udāyi—nanu evaṁ sante, tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Udāyin—that being so, does not the talk of that man prove to be groundless?” |
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Certainly, venerable sir, that being so, the talk of that man proves to be groundless.” |
“Evameva kho tvaṁ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti. |
“So too, Udāyin, you say: ‘That complexion, venerable sir, than which there is no other complexion higher or more excellent, that is the supreme complexion,’ and yet you do not describe that complexion.” |
“Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti. |
“Just as, venerable sir, a beryl gem, bright, of good origin, eight-faceted, well-wrought, placed on a pale-yellow cloth, shines and glows and radiates, so the self has form, is healthy after death.” |
“Taṁ kiṁ maññasi, udāyi, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Udāyin, of a beryl gem, bright, of good origin, eight-faceted, well-wrought, placed on a pale-yellow cloth, that it shines and glows and radiates, and a firefly in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bhante, rattandhakāratimisāya kimi khajjopanako—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The firefly, venerable sir, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.” |
“Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Udāyin, of a firefly in the dead of night, in the thick darkness, and an oil lamp in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bhante, rattandhakāratimisāya telappadīpo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The oil lamp, venerable sir, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.” |
“Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Udāyin, of an oil lamp in the dead of night, in the thick darkness, and a great bonfire in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bhante, rattandhakāratimisāya mahāaggikkhandho—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The great bonfire, venerable sir, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.” |
“Taṁ kiṁ maññasi, udāyi, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Udāyin, of a great bonfire in the dead of night, in the thick darkness, and the morning star in the sky at dawn, clear and cloudless—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bhante, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The morning star, venerable sir, in the sky at dawn, clear and cloudless—this of these two complexions is more excellent and more sublime.” |
“Taṁ kiṁ maññasi, udāyi, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Udāyin, of the morning star in the sky at dawn, clear and cloudless, and the moon on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The moon, venerable sir, on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight—this of these two complexions is more excellent and more sublime.” |
“Taṁ kiṁ maññasi, udāyi, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, yo vā vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Udāyin, of the moon on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight, and the sun in the last month of the rains, in the autumn season, in the sky, clear and cloudless, at about midday—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bhante, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The sun, venerable sir, in the last month of the rains, in the autumn season, in the sky, clear and cloudless, at about midday—this of these two complexions is more excellent and more sublime.” |
“Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi. |
“Beyond these, Udāyin, there are many, many more devas whose radiance these suns and moons do not experience; I know them. |
Atha ca panāhaṁ na vadāmi: |
And yet I do not say: |
‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. |
‘There is no other complexion higher or more excellent than this complexion.’ |
Atha ca pana tvaṁ, udāyi, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesī”ti. |
But you, Udāyin, say: ‘That complexion which is inferior and meaner than a firefly is the supreme complexion,’ and yet you do not describe that complexion.” |
“Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan”ti. |
“The Blessed One has cut off the discussion, the Well-Farer has cut off the discussion!” |
“Kiṁ pana tvaṁ, udāyi, evaṁ vadesi: |
“But why, Udāyin, do you say this: |
‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’”ti? |
‘The Blessed One has cut off the discussion, the Well-Farer has cut off the discussion!’?” |
“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: |
“In our own traditional teaching, venerable sir, it is thus: |
‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti. |
‘This is the supreme complexion, this is the supreme complexion.’ |
Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā rittā tucchā aparaddhā”ti. |
We, venerable sir, being cross-questioned, closely questioned, and refuted by the Blessed One regarding our own traditional teaching, are empty, hollow, and at fault.” |
“Kiṁ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? |
“But, Udāyin, is there an exclusively happy world, is there a path with a method for the realization of an exclusively happy world?” |
“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: |
“In our own traditional teaching, venerable sir, it is thus: |
‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’”ti. |
‘There is an exclusively happy world, there is a path with a method for the realization of an exclusively happy world.’” |
“Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? |
“But what, Udāyin, is that path with a method for the realization of an exclusively happy world?” |
“Idha, bhante, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, aññataraṁ vā pana tapoguṇaṁ samādāya vattati. |
“Here, venerable sir, someone, having abandoned the destruction of life, abstains from the destruction of life; having abandoned the taking of what is not given, abstains from the taking of what is not given; having abandoned sexual misconduct, abstains from sexual misconduct; having abandoned false speech, abstains from false speech; or else undertakes and observes some ascetic practice. |
Ayaṁ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
This, venerable sir, is that path with a method for the realization of an exclusively happy world.” |
“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? |
“What do you think, Udāyin, at the time when one, having abandoned the destruction of life, abstains from the destruction of life, is the self at that time exclusively happy, or happy-and-painful?” |
“Sukhadukkhī, bhante”. |
“Happy-and-painful, venerable sir.” |
“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye adinnādānaṁ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? |
“What do you think, Udāyin, at the time when one, having abandoned the taking of what is not given, abstains from the taking of what is not given, is the self at that time exclusively happy, or happy-and-painful?” |
“Sukhadukkhī, bhante”. |
“Happy-and-painful, venerable sir.” |
“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? |
“What do you think, Udāyin, at the time when one, having abandoned sexual misconduct, abstains from sexual misconduct, is the self at that time exclusively happy, or happy-and-painful?” |
“Sukhadukkhī, bhante”. |
“Happy-and-painful, venerable sir.” |
“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye musāvādaṁ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? |
“What do you think, Udāyin, at the time when one, having abandoned false speech, abstains from false speech, is the self at that time exclusively happy, or happy-and-painful?” |
“Sukhadukkhī, bhante”. |
“Happy-and-painful, venerable sir.” |
“Taṁ kiṁ maññasi, udāyi, yasmiṁ samaye aññataraṁ tapoguṇaṁ samādāya vattati, ekantasukhī vā tasmiṁ samaye attā hoti sukhadukkhī vā”ti? |
“What do you think, Udāyin, at the time when one undertakes and observes some ascetic practice, is the self at that time exclusively happy, or happy-and-painful?” |
“Sukhadukkhī, bhante”. |
“Happy-and-painful, venerable sir.” |
“Taṁ kiṁ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṁ paṭipadaṁ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti? |
“What do you think, Udāyin, can an exclusively happy world be realized by undertaking a path that is intermingled with pleasure and pain?” |
“Acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan”ti. |
“The Blessed One has cut off the discussion, the Well-Farer has cut off the discussion!” |
“Kiṁ pana tvaṁ, udāyi, vadesi: |
“But why, Udāyin, do you say: |
‘acchidaṁ bhagavā kathaṁ, acchidaṁ sugato kathan’”ti? |
‘The Blessed One has cut off the discussion, the Well-Farer has cut off the discussion!’?” |
“Amhākaṁ, bhante, sake ācariyake evaṁ hoti: |
“In our own traditional teaching, venerable sir, it is thus: |
‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti. |
‘There is an exclusively happy world, there is a path with a method for the realization of an exclusively happy world.’ |
Te mayaṁ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti. |
We, venerable sir, being cross-questioned, closely questioned, and refuted by the Blessed One regarding our own traditional teaching, are empty, hollow, and at fault.” |
“Kiṁ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? |
“But, venerable sir, is there an exclusively happy world, is there a path with a method for the realization of an exclusively happy world?” |
“Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
“There is indeed, Udāyin, an exclusively happy world, there is a path with a method for the realization of an exclusively happy world.” |
“Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? |
“But what, venerable sir, is that path with a method for the realization of an exclusively happy world?” |
“Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; |
“Here, Udāyin, a bhikkhu, quite secluded from sensual pleasures… (and so on)... enters upon and abides in the first jhāna; |
vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; |
with the stilling of thought-conception and discursive thought… (and so on)... he enters upon and abides in the second jhāna; |
pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati—ayaṁ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
with the fading away of rapture also… (and so on)... he enters upon and abides in the third jhāna—this, Udāyin, is that path with a method for the realization of an exclusively happy world.” |
“Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti. |
“That, venerable sir, is not the path with a method for the realization of an exclusively happy world; by this much, venerable sir, the exclusively happy world would be realized.” |
“Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; |
“Not by this much, Udāyin, is the exclusively happy world realized; |
ākāravatī tveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
but this is the path with a method for the realization of an exclusively happy world.” |
Evaṁ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi: |
When this was said, the assembly of the wanderer Sakuludāyin became clamorous, with loud and great noise: |
“ettha mayaṁ anassāma sācariyakā, ettha mayaṁ anassāma sācariyakā. |
“Here we are lost along with our teacher, here we are lost along with our teacher! |
Na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā”ti. |
We do not know anything further or higher than this!” |
Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca: |
Then the wanderer Sakuludāyin, having quieted those wanderers, said this to the Blessed One: |
“kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti? |
“To what extent, venerable sir, is the exclusively happy world realized?” |
“Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ … upasampajja viharati. |
“Here, Udāyin, a bhikkhu, with the abandoning of pleasure… (and so on)... enters upon and abides in the fourth jhāna…. |
Yā tā devatā ekantasukhaṁ lokaṁ upapannā tāhi devatāhi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati. |
He consorts with those devas who have been reborn in an exclusively happy world, converses with them, and engages in discussion with them. |
Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti. |
To this extent, Udāyin, the exclusively happy world is realized.” |
“Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti? |
“Surely it is for the sake of realizing this exclusively happy world, venerable sir, that bhikkhus lead the holy life under the Blessed One?” |
“Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
“No, Udāyin, it is not for the sake of realizing an exclusively happy world that bhikkhus lead the holy life under me. |
Atthi kho, udāyi, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti. |
There are, Udāyin, other things, higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me.” |
“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti? |
“But what, venerable sir, are those other things, higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under the Blessed One?” |
“Idhudāyi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā …pe… |
“Here, Udāyin, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One… (and so on)... |
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
He, having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures… (and so on)... enters upon and abides in the first jhāna. |
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
This too, Udāyin, is a thing higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me. |
Puna caparaṁ, udāyi, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, Udāyin, a bhikkhu, with the stilling of thought-conception and discursive thought… enters upon and abides in the second jhāna… the third jhāna… the fourth jhāna. |
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
This too, Udāyin, is a thing higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
He recollects his manifold past lives, that is, one birth, two births… (and so on)... thus he recollects his manifold past lives in their modes and details. |
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
This too, Udāyin, is a thing higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. |
With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate… (and so on)... he understands how beings fare according to their kamma. |
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
This too, Udāyin, is a thing higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti …pe… ‘ayaṁ dukkhanirodho’ti … ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti … ‘ayaṁ āsavanirodho’ti … ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘This is suffering’; ‘This is the origin of suffering’… (and so on)... ‘This is the cessation of suffering’… ‘This is the path leading to the cessation of suffering.’ He understands as it really is: ‘These are taints’; ‘This is the origin of taints’… ‘This is the cessation of taints’… ‘This is the path leading to the cessation of taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. |
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
This too, Udāyin, is a thing higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me. |
Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti. |
These, Udāyin, are the things higher and more excellent, for the sake of realizing which bhikkhus lead the holy life under me.” |
Evaṁ vutte, sakuludāyī paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Sakuludāyin said to the Blessed One: |
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
“Excellent, venerable sir, excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, venerable sir, one might set upright what has been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight can see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
even so, the Dhamma has been made clear in many ways by the Blessed One. |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
I go to the Blessed One for refuge, venerable sir, and to the Dhamma and to the Saṅgha of bhikkhus. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
May I, venerable sir, receive the going forth in the Blessed One’s presence, may I receive the higher ordination.” |
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. |
Evaṁ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ etadavocuṁ: |
When this was said, the assembly of the wanderer Sakuludāyin said this to the wanderer Sakuludāyin: |
“mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari; |
“Let not the venerable Udāyin lead the holy life under the recluse Gotama; |
mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasi. |
let not the venerable Udāyin, having been a teacher, live the life of a disciple. |
Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṁ sampadamidaṁ bhoto udāyissa bhavissati. |
Just as one who was a water pot might become a water drawer, so would this be for the venerable Udāyin. |
Mā bhavaṁ, udāyi, samaṇe gotame brahmacariyaṁ cari; |
Let not the venerable Udāyin lead the holy life under the recluse Gotama; |
mā bhavaṁ, udāyi, ācariyo hutvā antevāsīvāsaṁ vasī”ti. |
let not the venerable Udāyin, having been a teacher, live the life of a disciple.” |
Iti hidaṁ sakuludāyissa paribbājakassa parisā sakuludāyiṁ paribbājakaṁ antarāyamakāsi bhagavati brahmacariyeti. |
Thus indeed the assembly of the wanderer Sakuludāyin created an obstacle for the wanderer Sakuludāyin regarding the holy life under the Blessed One. |
Cūḷasakuludāyisuttaṁ niṭṭhitaṁ navamaṁ. |
The Shorter Discourse to Sakuludāyin, the ninth. |
mn80 |
mn80 |
Majjhima Nikāya 80 |
Middle Length Discourses 80 |
Vekhanasasutta |
To Vekhanasa |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho vekhanaso paribbājako yena bhagavā tenupasaṅkami; |
Then the wanderer Vekhanasa approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. |
Having exchanged courteous and memorable greetings, he stood at one side. |
Ekamantaṁ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṁ udānesi: |
Standing at one side, the wanderer Vekhanasa uttered this inspired utterance in the presence of the Blessed One: |
“ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo”ti. |
“This is the supreme complexion, this is the supreme complexion!” |
“Kiṁ pana tvaṁ, kaccāna, evaṁ vadesi: |
“But why, Kaccāna, do you say this: |
‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti? |
‘This is the supreme complexion, this is the supreme complexion!’? |
Katamo, kaccāna, so paramo vaṇṇo”ti? |
What, Kaccāna, is that supreme complexion?” |
“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti. |
“That complexion, Master Gotama, than which there is no other complexion higher or more excellent, that is the supreme complexion.” |
“Katamo pana so, kaccāna, vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti? |
“But what, then, Kaccāna, is that complexion than which there is no other complexion higher or more excellent?” |
“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti. |
“That complexion, Master Gotama, than which there is no other complexion higher or more excellent, that is the supreme complexion.” |
“Dīghāpi kho te esā, kaccāna, phareyya: |
“This would be a long drawn-out affair for you, Kaccāna, if you say: |
‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi. |
‘That complexion, Master Gotama, than which there is no other complexion higher or more excellent, that is the supreme complexion,’ and yet you do not describe that complexion. |
Seyyathāpi, kaccāna, puriso evaṁ vadeyya: |
Suppose, Kaccāna, a man were to say: |
‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti. |
‘I desire, I am in love with, the most beautiful woman in this land.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
They might say to him: |
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? |
‘Good man, this most beautiful woman in this land whom you desire and are in love with, do you know whether this most beautiful woman is of the warrior caste, the brahmin caste, the merchant caste, or the worker caste?’ |
Iti puṭṭho ‘no’ti vadeyya. |
Being asked thus, he would say ‘No.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
They might say to him: |
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti? |
‘Good man, this most beautiful woman in this land whom you desire and are in love with, do you know this most beautiful woman—her name, her clan… (and so on)... whether she is tall, short, or of medium height; whether she is dark, brown, or of a golden complexion… in such and such a village, or market town, or city?’ |
Iti puṭṭho ‘no’ti vadeyya. |
Being asked thus, he would say ‘No.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
They might say to him: |
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? |
‘Good man, what you do not know, what you do not see, that you desire and are in love with?’ |
Iti puṭṭho ‘āmā’ti vadeyya. |
Being asked thus, he would say ‘Yes.’ |
Taṁ kiṁ maññasi, kaccāna, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Kaccāna—that being so, does not the talk of that man prove to be groundless?” |
“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Certainly, Master Gotama, that being so, the talk of that man proves to be groundless.” |
“Evameva kho tvaṁ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; |
“So too, Kaccāna, you say: ‘That complexion, Master Gotama, than which there is no other complexion higher or more excellent, that is the supreme complexion’; |
tañca vaṇṇaṁ na paññapesī”ti. |
and yet you do not describe that complexion.” |
“Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti. |
“Just as, Master Gotama, a beryl gem, bright, of good origin, eight-faceted, well-wrought, placed on a pale-yellow cloth, shines and glows and radiates, so the self has form, is healthy after death.” |
“Taṁ kiṁ maññasi, kaccāna, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Kaccāna, of a beryl gem, bright, of good origin, eight-faceted, well-wrought, placed on a pale-yellow cloth, that it shines and glows and radiates, and a firefly in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The firefly, Master Gotama, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.” |
“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Kaccāna, of a firefly in the dead of night, in the thick darkness, and an oil lamp in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The oil lamp, Master Gotama, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.” |
“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Kaccāna, of an oil lamp in the dead of night, in the thick darkness, and a great bonfire in the dead of night, in the thick darkness—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bho gotama, rattandhakāratimisāya mahāaggikkhandho, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The great bonfire, Master Gotama, in the dead of night, in the thick darkness—this of these two complexions is more excellent and more sublime.” |
“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Kaccāna, of a great bonfire in the dead of night, in the thick darkness, and the morning star in the sky at dawn, clear and cloudless—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bho gotama, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The morning star, Master Gotama, in the sky at dawn, clear and cloudless—this of these two complexions is more excellent and more sublime.” |
“Taṁ kiṁ maññasi, kaccāna, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Kaccāna, of the morning star in the sky at dawn, clear and cloudless, and the moon on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The moon, Master Gotama, on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight—this of these two complexions is more excellent and more sublime.” |
“Taṁ kiṁ maññasi, kaccāna, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, yo vā vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
“What do you think, Kaccāna, of the moon on the observance day of the fifteenth, in the sky, clear and cloudless, at about midnight, and the sun in the last month of the rains, in the autumn season, in the sky, clear and cloudless, at about midday—of these two complexions, which complexion is more excellent and more sublime?” |
“Yvāyaṁ, bho gotama, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti. |
“The sun, Master Gotama, in the last month of the rains, in the autumn season, in the sky, clear and cloudless, at about midday—this of these two complexions is more excellent and more sublime.” |
“Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi. |
“Beyond these, Kaccāna, there are many, many more devas whose radiance these suns and moons do not experience; I know them. |
Atha ca panāhaṁ na vadāmi: |
And yet I do not say: |
‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti. |
‘There is no other complexion higher or more excellent than this complexion.’ |
Atha ca pana tvaṁ, kaccāna, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; |
But you, Kaccāna, say: ‘That complexion which is inferior and meaner than a firefly is the supreme complexion’; |
tañca vaṇṇaṁ na paññapesi. |
and yet you do not describe that complexion. |
Pañca kho ime, kaccāna, kāmaguṇā. |
There are, Kaccāna, these five cords of sensual pleasure. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—ime kho, kaccāna, pañca kāmaguṇā. |
Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, enticing; sounds cognizable by the ear… (and so on)... aromas cognizable by the nose… tastes cognizable by the tongue… tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, enticing—these, Kaccāna, are the five cords of sensual pleasure. |
Yaṁ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ. |
Whatever pleasure and joy, Kaccāna, arise in dependence on these five cords of sensual pleasure, this is called sensual pleasure. |
Iti kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī”ti. |
Thus, from sensual pleasures, sensual delight; from sensual delight, the supreme sensual delight is declared to be the highest there.” |
Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Vekhanasa said to the Blessed One: |
“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“Wonderful, Master Gotama, marvellous, Master Gotama! |
Yāva subhāsitañcidaṁ bhotā gotamena: |
How well this has been spoken by Master Gotama: |
‘kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī’ti. |
‘From sensual pleasures, sensual delight; from sensual delight, the supreme sensual delight is declared to be the highest there.’ |
‘Kāmehi, bho gotama, kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ, tattha aggamakkhāyatī’”ti |
‘From sensual pleasures, Master Gotama, sensual delight; from sensual delight, the supreme sensual delight, there the highest is declared.’” |
“dujjānaṁ kho etaṁ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena—kāmā vā kāmasukhaṁ vā kāmaggasukhaṁ vā. |
“This is hard for you to know, Kaccāna, holding different views, of different persuasion, of different inclination, engaged in a different practice, under a different teacher—namely, sensual pleasures, or sensual delight, or the supreme sensual delight. |
Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā te kho etaṁ jāneyyuṁ—kāmā vā kāmasukhaṁ vā kāmaggasukhaṁ vā”ti. |
Those bhikkhus, Kaccāna, who are Arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of being, and are completely liberated through final knowledge—they would know this: sensual pleasures, or sensual delight, or the supreme sensual delight.” |
Evaṁ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno: |
When this was said, the wanderer Vekhanasa, angry and displeased, reviling the Blessed One, abusing the Blessed One, disparaging the Blessed One, saying: |
“samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca: |
“The recluse Gotama will be one who has reached a bad state,” said this to the Blessed One: |
“evameva panidhekacce samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ atha ca pana ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti. |
“Just so, some recluses and brahmins, not knowing the past, not seeing the future, yet claim: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being—thus we know.’ |
Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjatī”ti. |
Their utterance turns out to be laughable, turns out to be mere words, turns out to be empty, turns out to be void.” |
“Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti; |
“Those recluses and brahmins, Kaccāna, who, not knowing the past, not seeing the future, claim: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being—thus we know’; |
tesaṁ soyeva sahadhammiko niggaho hoti. |
for them, this very same legitimate refutation applies. |
Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. |
However, Kaccāna, let the past be, let the future be. |
Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. |
Let an intelligent person come, not deceitful, not fraudulent, of upright nature; I will instruct him, I will teach the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati sāmaṁ dakkhiti—evaṁ kira sammā bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā. |
Practicing according to the instruction, before long he himself will know, he himself will see—thus indeed is there right liberation from bondage, that is, from the bondage of ignorance. |
Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; |
Suppose, Kaccāna, a young infant boy, lying on his back, were bound with five-strand bonds on his throat; |
tassa vuddhimanvāya indriyānaṁ paripākamanvāya tāni bandhanāni mucceyyuṁ; |
as he grows and his faculties mature, those bonds would loosen; |
so mokkhomhīti kho jāneyya no ca bandhanaṁ. |
he would know ‘I am freed,’ but not the bonds. |
Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṁ dhammaṁ desemi; |
So too, Kaccāna, let an intelligent person come, not deceitful, not fraudulent, of upright nature; I will instruct him, I will teach the Dhamma; |
yathānusiṭṭhaṁ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati, sāmaṁ dakkhiti: |
practicing according to the instruction, before long he himself will know, he himself will see: |
‘evaṁ kira sammā bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā’”ti. |
‘Thus indeed is there right liberation from bondage, that is, from the bondage of ignorance.’” |
Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Vekhanasa said to the Blessed One: |
“abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“Excellent, Master Gotama… (and so on)... Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” |
Vekhanasasuttaṁ niṭṭhitaṁ dasamaṁ. |
The Discourse to Vekhanasa, the tenth. |
Paribbājakavaggo niṭṭhito tatiyo. |
The Wanderers’ Section, the third, is finished. |
Tassuddānaṁ |
Its summary: |
Puṇḍarī aggisaha kathināmo, |
Puṇḍarīka, with Aggivessana, Kaṇṭakī, |
Dīghanakho puna bhāradvājagotto; |
Dīghanakha, then Bhāradvājagotta; |
Sandakaudāyimuṇḍikaputto, |
Sandaka, Udāyin, the son of Muṇḍikā, |
Maṇiko tathākaccāno varavaggo. |
Maṇika, and then Kaccāna—an excellent section. |
mn81 |
mn81 |
Majjhima Nikāya 81 |
Middle Length Discourses 81 |
Ghaṭikārasutta |
The Discourse on Ghaṭikāra |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. |
Thus have I heard. On one occasion the Blessed One was wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus. |
Atha kho bhagavā maggā okkamma aññatarasmiṁ padese sitaṁ pātvākāsi. |
Then the Blessed One, departing from the road, smiled at a certain spot. |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the venerable Ānanda: |
“ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? |
“What is the cause, what is the reason, for the Blessed One’s smile? |
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. |
Tathāgatas do not smile without a reason.” |
Atha kho āyasmā ānando ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: |
Then the venerable Ānanda, having arranged his upper robe on one shoulder, extending his hands in añjali towards the Blessed One, said to the Blessed One: |
“ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya? |
“What, venerable sir, is the cause, what is the reason, for the Blessed One’s smile? |
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. |
Tathāgatas do not smile without a reason.” |
“Bhūtapubbaṁ, ānanda, imasmiṁ padese vegaḷiṅgaṁ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso. |
“Formerly, Ānanda, in this spot there was a market town named Vegaḷiṅga, prosperous and flourishing, with many people, crowded with inhabitants. |
Vegaḷiṅgaṁ kho, ānanda, gāmanigamaṁ kassapo bhagavā arahaṁ sammāsambuddho upanissāya vihāsi. |
And, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, dwelt in dependence on the market town of Vegaḷiṅga. |
Idha sudaṁ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. |
Here, Ānanda, was the park of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Idha sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho nisinnako bhikkhusaṅghaṁ ovadatī”ti. |
Here, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, used to sit and exhort the Saṅgha of bhikkhus.” |
Atha kho āyasmā ānando catugguṇaṁ saṅghāṭiṁ paññapetvā bhagavantaṁ etadavoca: |
Then the venerable Ānanda, having spread his fourfold outer robe, said to the Blessed One: |
“tena hi, bhante, bhagavā nisīdatu ettha. |
“Then, venerable sir, let the Blessed One sit here. |
Ayaṁ bhūmipadeso dvīhi arahantehi sammāsambuddhehi paribhutto bhavissatī”ti. |
This portion of ground will have been used by two Arahants, Perfectly Enlightened Ones.” |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Having sat down, the Blessed One addressed the venerable Ānanda: |
“Bhūtapubbaṁ, ānanda, imasmiṁ padese vegaḷiṅgaṁ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso. |
“Formerly, Ānanda, in this spot there was a market town named Vegaḷiṅga, prosperous and flourishing, with many people, crowded with inhabitants. |
Vegaḷiṅgaṁ kho, ānanda, gāmanigamaṁ kassapo bhagavā arahaṁ sammāsambuddho upanissāya vihāsi. |
And, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, dwelt in dependence on the market town of Vegaḷiṅga. |
Idha sudaṁ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. |
Here, Ānanda, was the park of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Idha sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho nisinnako bhikkhusaṅghaṁ ovadati. |
Here, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, used to sit and exhort the Saṅgha of bhikkhus. |
Vegaḷiṅge kho, ānanda, gāmanigame ghaṭikāro nāma kumbhakāro kassapassa bhagavato arahato sammāsambuddhassa upaṭṭhāko ahosi aggupaṭṭhāko. |
In the market town of Vegaḷiṅga, Ānanda, there was a potter named Ghaṭikāra, a chief attendant of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Ghaṭikārassa kho, ānanda, kumbhakārassa jotipālo nāma māṇavo sahāyo ahosi piyasahāyo. |
And, Ānanda, the potter Ghaṭikāra had a young brahmin named Jotipāla as a friend, a dear companion. |
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi: |
Then, Ānanda, the potter Ghaṭikāra addressed the young brahmin Jotipāla: |
‘āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. |
‘Come, my dear Jotipāla, let us go to see Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. |
It is highly esteemed by me, the sight of that Blessed One, the Arahant, the Perfectly Enlightened One.’ |
Evaṁ vutte, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: |
When this was said, Ānanda, the young brahmin Jotipāla said to the potter Ghaṭikāra: |
‘alaṁ, samma ghaṭikāra. |
‘Enough, my dear Ghaṭikāra. |
Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? |
What is the use of seeing that shaven-headed little recluse?’ |
Dutiyampi kho, ānanda …pe… tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca: |
A second time, Ānanda… (and so on)... a third time, Ānanda, the potter Ghaṭikāra said to the young brahmin Jotipāla: |
‘āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. |
‘Come, my dear Jotipāla, let us go to see Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. |
It is highly esteemed by me, the sight of that Blessed One, the Arahant, the Perfectly Enlightened One.’ |
Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: |
A third time, Ānanda, the young brahmin Jotipāla said to the potter Ghaṭikāra: |
‘alaṁ, samma ghaṭikāra. |
‘Enough, my dear Ghaṭikāra. |
Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? |
What is the use of seeing that shaven-headed little recluse?’ |
‘Tena hi, samma jotipāla, sottisināniṁ ādāya nadiṁ gamissāma sināyitun’ti. |
‘Then, my dear Jotipāla, let us take bath-powder and go to the river to bathe.’ |
‘Evaṁ, sammā’ti kho, ānanda, jotipālo māṇavo ghaṭikārassa kumbhakārassa paccassosi. |
‘Very well, dear friend,’ Ānanda, the young brahmin Jotipāla replied to the potter Ghaṭikāra. |
Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo sottisināniṁ ādāya nadiṁ agamaṁsu sināyituṁ. |
Then, Ānanda, the potter Ghaṭikāra and the young brahmin Jotipāla, having taken bath-powder, went to the river to bathe. |
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi: |
Then, Ānanda, the potter Ghaṭikāra addressed the young brahmin Jotipāla: |
‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. |
‘This, my dear Jotipāla, is the park of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, not far from here. |
Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. |
Come, my dear Jotipāla, let us go to see Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. |
It is highly esteemed by me, the sight of that Blessed One, the Arahant, the Perfectly Enlightened One.’ |
Evaṁ vutte, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: |
When this was said, Ānanda, the young brahmin Jotipāla said to the potter Ghaṭikāra: |
‘alaṁ, samma ghaṭikāra. |
‘Enough, my dear Ghaṭikāra. |
Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? |
What is the use of seeing that shaven-headed little recluse?’ |
Dutiyampi kho, ānanda …pe… tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca: |
A second time, Ānanda… (and so on)... a third time, Ānanda, the potter Ghaṭikāra said to the young brahmin Jotipāla: |
‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. |
‘This, my dear Jotipāla, is the park of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, not far from here. |
Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. |
Come, my dear Jotipāla, let us go to see Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. |
It is highly esteemed by me, the sight of that Blessed One, the Arahant, the Perfectly Enlightened One.’ |
Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: |
A third time, Ānanda, the young brahmin Jotipāla said to the potter Ghaṭikāra: |
‘alaṁ, samma ghaṭikāra. |
‘Enough, my dear Ghaṭikāra. |
Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? |
What is the use of seeing that shaven-headed little recluse?’ |
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ ovaṭṭikāyaṁ parāmasitvā etadavoca: |
Then, Ānanda, the potter Ghaṭikāra, having grabbed the young brahmin Jotipāla by his loincloth, said this: |
‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. |
‘This, my dear Jotipāla, is the park of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, not far from here. |
Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. |
Come, my dear Jotipāla, let us go to see Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. |
It is highly esteemed by me, the sight of that Blessed One, the Arahant, the Perfectly Enlightened One.’ |
Atha kho, ānanda, jotipālo māṇavo ovaṭṭikaṁ vinivaṭṭetvā ghaṭikāraṁ kumbhakāraṁ etadavoca: |
Then, Ānanda, the young brahmin Jotipāla, having untangled his loincloth, said to the potter Ghaṭikāra: |
‘alaṁ, samma ghaṭikāra. |
‘Enough, my dear Ghaṭikāra. |
Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? |
What is the use of seeing that shaven-headed little recluse?’ |
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ sīsaṁnhātaṁ kesesu parāmasitvā etadavoca: |
Then, Ānanda, the potter Ghaṭikāra, having grabbed the young brahmin Jotipāla, freshly bathed, by his hair, said this: |
‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. |
‘This, my dear Jotipāla, is the park of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, not far from here. |
Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. |
Come, my dear Jotipāla, let us go to see Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. |
It is highly esteemed by me, the sight of that Blessed One, the Arahant, the Perfectly Enlightened One.’ |
Atha kho, ānanda, jotipālassa māṇavassa etadahosi: |
Then, Ānanda, it occurred to the young brahmin Jotipāla: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho. |
‘It is wonderful, indeed, it is marvellous, indeed! |
Yatra hi nāmāyaṁ ghaṭikāro kumbhakāro ittarajacco samāno amhākaṁ sīsaṁnhātānaṁ kesesu parāmasitabbaṁ maññissati; |
Insofar as this potter Ghaṭikāra, though of low birth, should think of grabbing us, freshly bathed, by the hair; |
na vatidaṁ kira orakaṁ maññe bhavissatī’ti; |
surely this cannot be for anything trivial, I think’; |
ghaṭikāraṁ kumbhakāraṁ etadavoca: |
he said to the potter Ghaṭikāra: |
‘yāvatādohipi, samma ghaṭikārā’ti? |
‘Even to this extent, my dear Ghaṭikāra?’ |
‘Yāvatādohipi, samma jotipāla. |
‘Even to this extent, my dear Jotipāla. |
Tathā hi pana me sādhusammataṁ tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. |
For so highly esteemed by me is the sight of that Blessed One, the Arahant, the Perfectly Enlightened One.’ |
‘Tena hi, samma ghaṭikāra, muñca; |
‘Then, my dear Ghaṭikāra, let go; |
gamissāmā’ti. |
we shall go.’ |
Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; |
Then, Ānanda, the potter Ghaṭikāra and the young brahmin Jotipāla approached Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One; |
upasaṅkamitvā ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, the potter Ghaṭikāra, having paid homage to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, sat down at one side. |
Jotipālo pana māṇavo kassapena bhagavatā arahatā sammāsambuddhena saddhiṁ sammodi. |
But the young brahmin Jotipāla exchanged greetings with Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down at one side. |
Ekamantaṁ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
Sitting at one side, Ānanda, the potter Ghaṭikāra said to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One: |
‘ayaṁ me, bhante, jotipālo māṇavo sahāyo piyasahāyo. |
‘This, venerable sir, is my friend Jotipāla, a young brahmin, a dear companion. |
Imassa bhagavā dhammaṁ desetū’ti. |
May the Blessed One teach him the Dhamma.’ |
Atha kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho ghaṭikārañca kumbhakāraṁ jotipālañca māṇavaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. |
Then, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, instructed, urged, roused, and gladdened the potter Ghaṭikāra and the young brahmin Jotipāla with a talk on the Dhamma. |
Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā kassapassa bhagavato arahato sammāsambuddhassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. |
Then, Ānanda, the potter Ghaṭikāra and the young brahmin Jotipāla, having been instructed, urged, roused, and gladdened by Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, with a talk on the Dhamma, having rejoiced and delighted in the words of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, rose from their seats, paid homage to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, circumambulated him keeping their right side towards him, and departed. |
Atha kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: |
Then, Ānanda, the young brahmin Jotipāla said to the potter Ghaṭikāra: |
‘imaṁ nu tvaṁ, samma ghaṭikāra, dhammaṁ suṇanto atha ca pana agārasmā anagāriyaṁ na pabbajissasī’ti? |
‘While hearing this Dhamma, my dear Ghaṭikāra, why then will you not go forth from the home life into homelessness?’ |
‘Nanu maṁ, samma jotipāla, jānāsi, andhe jiṇṇe mātāpitaro posemī’ti? |
‘Do you not know, my dear Jotipāla, that I support my blind and aged parents?’ |
‘Tena hi, samma ghaṭikāra, ahaṁ agārasmā anagāriyaṁ pabbajissāmī’ti. |
‘Then, my dear Ghaṭikāra, I will go forth from the home life into homelessness.’ |
Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; |
Then, Ānanda, the potter Ghaṭikāra and the young brahmin Jotipāla approached Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One; |
upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, and sat down at one side. |
Ekamantaṁ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
Sitting at one side, Ānanda, the potter Ghaṭikāra said to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One: |
‘ayaṁ me, bhante, jotipālo māṇavo sahāyo piyasahāyo. |
‘This, venerable sir, is my friend Jotipāla, a young brahmin, a dear companion. |
Imaṁ bhagavā pabbājetū’ti. |
May the Blessed One give him the going forth.’ |
Alattha kho, ānanda, jotipālo māṇavo kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alattha upasampadaṁ. |
And so, Ānanda, the young brahmin Jotipāla received the going forth in the presence of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, he received the higher ordination. |
Atha kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho acirūpasampanne jotipāle māṇave aḍḍhamāsupasampanne vegaḷiṅge yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi. |
Then, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, after the young brahmin Jotipāla had been ordained for barely half a month, having stayed in Vegaḷiṅga as long as he wished, set out on tour towards Bārāṇasī. |
Anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari. |
Wandering on tour in stages, he arrived at Bārāṇasī. |
Tatra sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho bārāṇasiyaṁ viharati isipatane migadāye. |
There, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, dwelt near Bārāṇasī in the Deer Park at Isipatana. |
Assosi kho, ānanda, kikī kāsirājā: |
And King Kikī of Kāsi heard, Ānanda: |
‘kassapo kira bhagavā arahaṁ sammāsambuddho bārāṇasiṁ anuppatto bārāṇasiyaṁ viharati isipatane migadāye’ti. |
‘Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, they say, has arrived at Bārāṇasī and is dwelling near Bārāṇasī in the Deer Park at Isipatana.’ |
Atha kho, ānanda, kikī kāsirājā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi bārāṇasiyā niyyāsi mahaccarājānubhāvena kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya. |
Then, Ānanda, King Kikī of Kāsi, having had magnificent chariots yoked, mounted a magnificent chariot, and with magnificent chariots departed from Bārāṇasī with great royal majesty to see Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One. |
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; |
Having gone by chariot as far as the ground was passable for chariots, he dismounted from his chariot and approached Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, on foot; |
upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, and sat down at one side. |
Ekamantaṁ nisinnaṁ kho, ānanda, kikiṁ kāsirājānaṁ kassapo bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. |
To King Kikī of Kāsi, sitting at one side, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, instructed, urged, roused, and gladdened him with a talk on the Dhamma. |
Atha kho, ānanda, kikī kāsirājā kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
Then, Ānanda, King Kikī of Kāsi, having been instructed, urged, roused, and gladdened by Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, with a talk on the Dhamma, said to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One: |
‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. |
‘May the Blessed One, venerable sir, consent to a meal tomorrow with the Saṅgha of bhikkhus.’ |
Adhivāsesi kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho tuṇhībhāvena. |
And, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, consented by silence. |
Atha kho, ānanda, kikī kāsirājā kassapassa bhagavato sammāsambuddhassa adhivāsanaṁ viditvā uṭṭhāyāsanā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then, Ānanda, King Kikī of Kāsi, having understood the consent of Kassapa, the Perfectly Enlightened One, rose from his seat, paid homage to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, circumambulated him keeping his right side towards him, and departed. |
Atha kho, ānanda, kikī kāsirājā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā paṇḍupuṭakassa sālino vigatakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, kassapassa bhagavato arahato sammāsambuddhassa kālaṁ ārocāpesi: |
Then, Ānanda, King Kikī of Kāsi, at the end of that night, having had excellent hard and soft food prepared in his own residence—rice from white fields, free of black grains, with various curries and many condiments—had the time announced to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One: |
‘kālo, bhante, niṭṭhitaṁ bhattan’ti. |
‘It is time, venerable sir, the meal is ready.’ |
Atha kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kikissa kāsirañño nivesanaṁ tenupasaṅkami; |
Then, Ānanda, Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, having dressed in the morning, took his bowl and outer robe and approached the residence of King Kikī of Kāsi; |
upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. |
having approached, he sat down on the prepared seat with the Saṅgha of bhikkhus. |
Atha kho, ānanda, kikī kāsirājā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then, Ānanda, King Kikī of Kāsi, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent hard and soft food. |
Atha kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then, Ānanda, King Kikī of Kāsi, when Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, had finished his meal and removed his hand from the bowl, took a certain low seat and sat down at one side. |
Ekamantaṁ nisinno kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
Sitting at one side, Ānanda, King Kikī of Kāsi said to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One: |
‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṁ vassāvāsaṁ; |
‘May the Blessed One, venerable sir, consent to spend the rains retreat in Bārāṇasī; |
evarūpaṁ saṅghassa upaṭṭhānaṁ bhavissatī’ti. |
in that way, there will be support for the Saṅgha.’ |
‘Alaṁ, mahārāja. |
‘Enough, great king. |
Adhivuttho me vassāvāso’ti. |
My rains retreat is already undertaken.’ |
Dutiyampi kho, ānanda … tatiyampi kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
A second time, Ānanda… a third time, Ānanda, King Kikī of Kāsi said to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One: |
‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṁ vassāvāsaṁ; |
‘May the Blessed One, venerable sir, consent to spend the rains retreat in Bārāṇasī; |
evarūpaṁ saṅghassa upaṭṭhānaṁ bhavissatī’ti. |
in that way, there will be support for the Saṅgha.’ |
‘Alaṁ, mahārāja. |
‘Enough, great king. |
Adhivuttho me vassāvāso’ti. |
My rains retreat is already undertaken.’ |
Atha kho, ānanda, kikissa kāsirañño ‘na me kassapo bhagavā arahaṁ sammāsambuddho adhivāseti bārāṇasiyaṁ vassāvāsan’ti ahudeva aññathattaṁ, ahu domanassaṁ. |
Then, Ānanda, for King Kikī of Kāsi, thinking ‘Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, does not consent for me to spend the rains retreat in Bārāṇasī,’ there was indeed alteration of mind, there was displeasure. |
Atha kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
Then, Ānanda, King Kikī of Kāsi said to Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One: |
‘atthi nu kho, bhante, añño koci mayā upaṭṭhākataro’ti? |
‘Is there then, venerable sir, any other who is a greater supporter to me than you?’ |
‘Atthi, mahārāja, vegaḷiṅgaṁ nāma gāmanigamo. |
‘There is, great king, a market town named Vegaḷiṅga. |
Tattha ghaṭikāro nāma kumbhakāro; |
There, a potter named Ghaṭikāra; he is my supporter, my chief supporter. |
so me upaṭṭhāko aggupaṭṭhāko. |
For you, however, great king, thinking ‘Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, does not consent for me to spend the rains retreat in Bārāṇasī,’ there is indeed alteration of mind, there is displeasure. |
Tuyhaṁ kho pana, mahārāja, na me kassapo bhagavā arahaṁ sammāsambuddho adhivāseti bārāṇasiyaṁ vassāvāsanti attheva aññathattaṁ, atthi domanassaṁ. |
This for the potter Ghaṭikāra is not so, nor will it be. |
Tayidaṁ ghaṭikārassa kumbhakārassa natthi ca na ca bhavissati. |
|
| The potter Ghaṭikāra, great king, has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha. | |
Ghaṭikāro kho, mahārāja, kumbhakāro buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato. |
The potter Ghaṭikāra, great king, abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from fermented and distilled intoxicants which are the basis for heedlessness. |
Ghaṭikāro kho, mahārāja, kumbhakāro pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato. |
The potter Ghaṭikāra, great king, is endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Dhamma, endowed with unwavering confidence in the Saṅgha, endowed with the virtues dear to the noble ones. |
Ghaṭikāro kho, mahārāja, kumbhakāro buddhe aveccappasādena samannāgato, dhamme aveccappasādena samannāgato, saṅghe aveccappasādena samannāgato, ariyakantehi sīlehi samannāgato. |
The potter Ghaṭikāra, great king, is without doubt concerning suffering, without doubt concerning the origin of suffering, without doubt concerning the cessation of suffering, without doubt concerning the path leading to the cessation of suffering. |
Ghaṭikāro kho, mahārāja, kumbhakāro dukkhe nikkaṅkho, dukkhasamudaye nikkaṅkho, dukkhanirodhe nikkaṅkho, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho. |
The potter Ghaṭikāra, great king, eats only one meal a day, lives the celibate life, is virtuous, of lovely character. |
Ghaṭikāro kho, mahārāja, kumbhakāro ekabhattiko brahmacārī sīlavā kalyāṇadhammo. |
The potter Ghaṭikāra, great king, has laid aside gems and gold, is abstinent from gold and silver. |
Ghaṭikāro kho, mahārāja, kumbhakāro nikkhittamaṇisuvaṇṇo apetajātarūparajato. |
The potter Ghaṭikāra, great king, has laid down the pestle, does not dig the earth with his own hands. |
Ghaṭikāro kho, mahārāja, kumbhakāro pannamusalo na sahatthā pathaviṁ khaṇati. |
Whatever is from a collapsed riverbank or a mouse-burrow, that he brings with a carrying pole and makes into a vessel, saying: |
Yaṁ hoti kūlapaluggaṁ vā mūsikukkaro vā taṁ kājena āharitvā bhājanaṁ karitvā evamāha: |
“Here, whoever wishes may deposit measures of rice, or measures of green gram, or measures of beans, and take whatever he wishes.” |
“ettha yo icchati taṇḍulapaṭibhastāni vā muggapaṭibhastāni vā kaḷāyapaṭibhastāni vā nikkhipitvā yaṁ icchati taṁ haratū”ti. |
The potter Ghaṭikāra, great king, supports his blind and aged parents. |
Ghaṭikāro kho, mahārāja, kumbhakāro andhe jiṇṇe mātāpitaro poseti. |
The potter Ghaṭikāra, great king, through the utter destruction of the five lower fetters, is a spontaneous_reproducer, due to attain Nibbāna there, not liable to return from that world. |
Ghaṭikāro kho, mahārāja, kumbhakāro pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. |
Ekamidāhaṁ, mahārāja, samayaṁ vegaḷiṅge nāma gāmanigame viharāmi. |
On one occasion, great king, I was dwelling in that same market town of Vegaḷiṅga. |
Atha khvāhaṁ, mahārāja, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṁ; |
Then, great king, having dressed in the morning, I took my bowl and outer robe and approached the parents of the potter Ghaṭikāra; |
upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṁ: |
having approached, I said to the parents of the potter Ghaṭikāra: |
“handa ko nu kho ayaṁ bhaggavo gato”ti? |
“Well, where has this Bhaggava gone?” |
“Nikkhanto kho te, bhante, upaṭṭhāko antokumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjā”ti. |
“Your attendant has gone out, venerable sir. Take rice from the pot and curry from the bowl and eat.” |
Atha khvāhaṁ, mahārāja, kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṁ. |
Then, great king, having taken rice from the pot and curry from the bowl, and having eaten, I rose from my seat and departed. |
Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; |
Then, great king, the potter Ghaṭikāra approached his parents; |
upasaṅkamitvā mātāpitaro etadavoca: |
having approached, he said to his parents: |
“ko kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? |
“Who, having taken rice from the pot and curry from the bowl, and having eaten, rose from his seat and departed?” |
“Kassapo, tāta, bhagavā arahaṁ sammāsambuddho kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? |
“Kassapa, dear son, the Blessed One, the Arahant, the Perfectly Enlightened One, having taken rice from the pot and curry from the bowl, and having eaten, rose from his seat and departed.” |
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: |
Then, great king, it occurred to the potter Ghaṭikāra: |
“lābhā vata me, suladdhaṁ vata me, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. |
“Gain for me, indeed! Well-gained for me, indeed! That Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, is so trusting of me!” |
Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ. |
Then, great king, for half a month joy and happiness did not leave the potter Ghaṭikāra, and for seven days his parents. |
Ekamidāhaṁ, mahārāja, samayaṁ tattheva vegaḷiṅge nāma gāmanigame viharāmi. |
On one occasion, great king, I was dwelling in that same market town of Vegaḷiṅga. |
Atha khvāhaṁ, mahārāja, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṁ; |
Then, great king, having dressed in the morning, I took my bowl and outer robe and approached the parents of the potter Ghaṭikāra; |
upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṁ: |
having approached, I said to the parents of the potter Ghaṭikāra: |
“handa ko nu kho ayaṁ bhaggavo gato”ti? |
“Well, where has this Bhaggava gone?” |
“Nikkhanto kho te, bhante, upaṭṭhāko anto kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjā”ti. |
“Your attendant has gone out, venerable sir. Take gruel from the jar and curry from the bowl and eat.” |
Atha khvāhaṁ, mahārāja, kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṁ. |
Then, great king, having taken gruel from the jar and curry from the bowl, and having eaten, I rose from my seat and departed. |
Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; |
Then, great king, the potter Ghaṭikāra approached his parents; |
upasaṅkamitvā mātāpitaro etadavoca: |
having approached, he said to his parents: |
“ko kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? |
“Who, having taken gruel from the jar and curry from the bowl, and having eaten, rose from his seat and departed?” |
“Kassapo, tāta, bhagavā arahaṁ sammāsambuddho kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti. |
“Kassapa, dear son, the Blessed One, the Arahant, the Perfectly Enlightened One, having taken gruel from the jar and curry from the bowl, and having eaten, rose from his seat and departed.” |
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: |
Then, great king, it occurred to the potter Ghaṭikāra: |
“lābhā vata me, suladdhaṁ vata me, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. |
“Gain for me, indeed! Well-gained for me, indeed! That Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, is so trusting of me!” |
Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ. |
Then, great king, for half a month joy and happiness did not leave the potter Ghaṭikāra, and for seven days his parents. |
Ekamidāhaṁ, mahārāja, samayaṁ tattheva vegaḷiṅge nāma gāmanigame viharāmi. |
On one occasion, great king, I was dwelling in that same market town of Vegaḷiṅga. |
Tena kho pana samayena kuṭi ovassati. |
Now at that time, the hut was leaking. |
Atha khvāhaṁ, mahārāja, bhikkhū āmantesiṁ: |
Then, great king, I addressed the bhikkhus: |
“gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa nivesane tiṇaṁ jānāthā”ti. |
“Go, bhikkhus, find out if there is grass at the potter Ghaṭikāra’s house.” |
Evaṁ vutte, mahārāja, te bhikkhū maṁ etadavocuṁ: |
When this was said, great king, those bhikkhus said to me: |
“natthi kho, bhante, ghaṭikārassa kumbhakārassa nivesane tiṇaṁ, atthi ca khvāssa āvesane tiṇacchadanan”ti. |
“There is no grass, venerable sir, at the potter Ghaṭikāra’s house, but there is a grass roof on his workshop.” |
“Gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa āvesanaṁ uttiṇaṁ karothā”ti. |
“Go, bhikkhus, unthatch the workshop of the potter Ghaṭikāra.” |
Atha kho te, mahārāja, bhikkhū ghaṭikārassa kumbhakārassa āvesanaṁ uttiṇamakaṁsu. |
Then, great king, those bhikkhus unthatched the workshop of the potter Ghaṭikāra. |
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa mātāpitaro te bhikkhū etadavocuṁ: |
Then, great king, the parents of the potter Ghaṭikāra said to those bhikkhus: |
“ke āvesanaṁ uttiṇaṁ karontī”ti? |
“Who is unthatching the workshop?” |
“Bhikkhū, bhagini, kassapassa bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti. |
“The bhikkhus, sister. The hut of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, is leaking.” |
“Haratha, bhante, haratha, bhadramukhā”ti. |
“Take it, venerable sirs, take it, good sirs.” |
Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; |
Then, great king, the potter Ghaṭikāra approached his parents; |
upasaṅkamitvā mātāpitaro etadavoca: |
having approached, he said to his parents: |
“ke āvesanaṁ uttiṇamakaṁsū”ti? |
“Who unthatched the workshop?” |
“Bhikkhū, tāta, kassapassa kira bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti. |
“The bhikkhus, dear son. The hut of Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, is said to be leaking.” |
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: |
Then, great king, it occurred to the potter Ghaṭikāra: |
“lābhā vata me, suladdhaṁ vata me, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. |
“Gain for me, indeed! Well-gained for me, indeed! That Kassapa, the Blessed One, the Arahant, the Perfectly Enlightened One, is so trusting of me!” |
Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ. |
Then, great king, for half a month joy and happiness did not leave the potter Ghaṭikāra, and for seven days his parents. |
Atha kho, mahārāja, āvesanaṁ sabbantaṁ temāsaṁ ākāsacchadanaṁ aṭṭhāsi, na devotivassi. |
Then, great king, the workshop remained with an open-sky roof for the entire three months, but the deva did not rain. |
Evarūpo ca, mahārāja, ghaṭikāro kumbhakāro’ti. |
Such, great king, was the potter Ghaṭikāra.’ |
‘Lābhā, bhante, ghaṭikārassa kumbhakārassa, suladdhā, bhante, ghaṭikārassa kumbhakārassa yassa bhagavā evaṁ abhivissattho’ti. |
‘Gains, venerable sir, for the potter Ghaṭikāra, well-gained, venerable sir, for the potter Ghaṭikāra, that the Blessed One is so trusting of him!’ |
Atha kho, ānanda, kikī kāsirājā ghaṭikārassa kumbhakārassa pañcamattāni taṇḍulavāhasatāni pāhesi paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṁ. |
Then, Ānanda, King Kikī of Kāsi sent five hundred cartloads of rice to the potter Ghaṭikāra, from white fields, and suitable curry. |
Atha kho te, ānanda, rājapurisā ghaṭikāraṁ kumbhakāraṁ upasaṅkamitvā etadavocuṁ: |
Then, Ānanda, those royal men approached the potter Ghaṭikāra and said: |
‘imāni kho, bhante, pañcamattāni taṇḍulavāhasatāni kikinā kāsirājena pahitāni paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṁ. |
‘These, venerable sir, are five hundred cartloads of rice sent by King Kikī of Kāsi, from white fields, and suitable curry. |
Tāni, bhante, paṭiggaṇhathā’ti. |
Please accept them, venerable sir.’ |
‘Rājā kho bahukicco bahukaraṇīyo. |
‘The king is very busy, has much to do. |
Alaṁ me. |
Enough for me. |
Raññova hotū’ti. |
Let them be for the king himself.’ |
Siyā kho pana te, ānanda, evamassa: |
It might be, Ānanda, that you think: |
‘añño nūna tena samayena jotipālo māṇavo ahosī’ti. |
‘Surely, at that time, the young brahmin Jotipāla was someone else.’ |
Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. |
But it should not be seen like that, Ānanda. |
Ahaṁ tena samayena jotipālo māṇavo ahosin”ti. |
I myself was the young brahmin Jotipāla at that time.” |
Idamavoca bhagavā. |
Thus said the Blessed One. |
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. |
Pleased, the venerable Ānanda delighted in the Blessed One’s words. |
Ghaṭikārasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Discourse on Ghaṭikāra, the first. |
mn82 |
mn82 |
Majjhima Nikāya 82 |
Middle Length Discourses 82 |
Raṭṭhapālasutta |
The Discourse on Raṭṭhapāla |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thullakoṭṭhikaṁ nāma kurūnaṁ nigamo tadavasari. |
Thus have I heard. On one occasion the Blessed One, while wandering on tour in the Kuru country with a large Saṅgha of bhikkhus, arrived at Thullakoṭṭhika, a market town of the Kurus. |
Assosuṁ kho thullakoṭṭhikā brāhmaṇagahapatikā: |
The brahmin householders of Thullakoṭṭhika heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ thullakoṭṭhikaṁ anuppatto. |
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, while wandering on tour in the Kuru country with a large Saṅgha of bhikkhus, has arrived at Thullakoṭṭhika. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now, regarding that Master Gotama, such a lovely report of his fame has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’ |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good indeed to see such Arahants.” |
Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; |
Then the brahmin householders of Thullakoṭṭhika approached the Blessed One; |
upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; |
having approached, some paid homage to the Blessed One and sat down at one side; |
appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; |
some exchanged greetings with the Blessed One, and having exchanged courteous and memorable greetings, sat down at one side; |
appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; |
some extended their hands in añjali towards the Blessed One and sat down at one side; |
appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; |
some announced their name and clan in the presence of the Blessed One and sat down at one side; |
appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. |
some, remaining silent, sat down at one side. |
Ekamantaṁ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. |
To the brahmin householders of Thullakoṭṭhika seated at one side, the Blessed One instructed, urged, roused, and gladdened them with a talk on the Dhamma. |
Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṁyeva thullakoṭṭhike aggakulassa putto tissaṁ parisāyaṁ nisinno hoti. |
Now on that occasion a clansman named Raṭṭhapāla, the son of a leading family in that same Thullakoṭṭhika, was sitting in that assembly. |
Atha kho raṭṭhapālassa kulaputtassa etadahosi: |
Then it occurred to the clansman Raṭṭhapāla: |
“yathā yathā khvāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
“As far as I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life, so utterly complete, so utterly purified, like a polished conch shell. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. |
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness?” |
Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. |
Then the brahmin householders of Thullakoṭṭhika, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on the Dhamma, having rejoiced and delighted in the Blessed One’s words, rose from their seats, paid homage to the Blessed One, circumambulated him keeping their right side towards him, and departed. |
Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; |
Then the clansman Raṭṭhapāla, not long after the brahmin householders of Thullakoṭṭhika had departed, approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca: |
Sitting at one side, the clansman Raṭṭhapāla said to the Blessed One: |
“yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
“As far as I understand the Dhamma taught by the Blessed One, venerable sir, it is not easy for one living at home to lead the holy life, so utterly complete, so utterly purified, like a polished conch shell. |
Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. |
I wish, venerable sir, to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadaṁ. |
May I, venerable sir, receive the going forth in the Blessed One’s presence, may I receive the higher ordination. |
Pabbājetu maṁ bhagavā”ti. |
May the Blessed One let me go forth.” |
“Anuññātosi pana tvaṁ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti? |
“But have you, Raṭṭhapāla, been permitted by your parents to go forth from the home life into homelessness?” |
“Na khohaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti. |
“No, venerable sir, I have not been permitted by my parents to go forth from the home life into homelessness.” |
“Na kho, raṭṭhapāla, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti. |
“Tathāgatas, Raṭṭhapāla, do not give the going forth to a son who has not been permitted by his parents.” |
“Svāhaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti. |
“Then I, venerable sir, will act in such a way that my parents will permit me to go forth from the home life into homelessness.” |
Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena mātāpitaro tenupasaṅkami; |
Then the clansman Raṭṭhapāla, having risen from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and approached his parents; |
upasaṅkamitvā mātāpitaro etadavoca: |
having approached, he said to his parents: |
“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
“Mother, father, as far as I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life, so utterly complete, so utterly purified, like a polished conch shell. |
Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. |
I wish to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. |
Permit me to go forth from the home life into homelessness.” |
Evaṁ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: |
When this was said, the parents of the clansman Raṭṭhapāla said to the clansman Raṭṭhapāla: |
“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. |
“You are indeed, dear Raṭṭhapāla, our only son, dear and beloved, brought up in comfort, reared in luxury. |
Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. |
You, dear Raṭṭhapāla, know nothing of suffering. |
(…) Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. |
(...) Even by death we would be unwillingly separated from you. |
Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? |
How then could we, while you are living, permit you to go forth from the home life into homelessness?” |
Dutiyampi kho raṭṭhapālo kulaputto …pe… tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca: |
A second time the clansman Raṭṭhapāla… (and so on)... a third time the clansman Raṭṭhapāla said to his parents: |
“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
“Mother, father, as far as I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life, so utterly complete, so utterly purified, like a polished conch shell. |
Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. |
I wish to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. |
Permit me to go forth from the home life into homelessness.” |
Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: |
A third time the parents of the clansman Raṭṭhapāla said to the clansman Raṭṭhapāla: |
“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. |
“You are indeed, dear Raṭṭhapāla, our only son, dear and beloved, brought up in comfort, reared in luxury. |
Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. |
You, dear Raṭṭhapāla, know nothing of suffering. |
Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. |
Even by death we would be unwillingly separated from you. |
Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? |
How then could we, while you are living, permit you to go forth from the home life into homelessness?” |
Atha kho raṭṭhapālo kulaputto: |
Then the clansman Raṭṭhapāla, thinking: |
“na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji: |
“My parents do not permit me to go forth from the home life into homelessness,” lay down right there on the bare ground, saying: |
“idheva me maraṇaṁ bhavissati pabbajjā vā”ti. |
“Here will be my death or the going forth.” |
Atha kho raṭṭhapālo kulaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji. |
Then the clansman Raṭṭhapāla ate no food for one meal, he ate no food for two meals, he ate no food for three meals, he ate no food for four meals, he ate no food for five meals, he ate no food for six meals, he ate no food for seven meals. |
Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: |
Then the parents of the clansman Raṭṭhapāla said to the clansman Raṭṭhapāla: |
“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. |
“You are indeed, dear Raṭṭhapāla, our only son, dear and beloved, brought up in comfort, reared in luxury. |
Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. |
You, dear Raṭṭhapāla, know nothing of suffering. |
Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. |
Even by death we would be unwillingly separated from you. |
Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. |
How then could we, while you are living, permit you to go forth from the home life into homelessness. |
Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; |
Get up, dear Raṭṭhapāla, eat and drink and amuse yourself; |
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. |
eating, drinking, amusing yourself, enjoying sensual pleasures, making merit, be happy. |
Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya. |
We do not permit you to go forth from the home life into homelessness. |
Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. |
Even by death we would be unwillingly separated from you. |
Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? |
How then could we, while you are living, permit you to go forth from the home life into homelessness?” |
Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. |
When this was said, the clansman Raṭṭhapāla remained silent. |
Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ …pe… dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. |
A second time the parents of the clansman Raṭṭhapāla said to the clansman Raṭṭhapāla… (and so on)... a second time the clansman Raṭṭhapāla remained silent. |
Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: |
A third time the parents of the clansman Raṭṭhapāla said to the clansman Raṭṭhapāla: |
“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. |
“You are indeed, dear Raṭṭhapāla, our only son, dear and beloved, brought up in comfort, reared in luxury. |
Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. |
You, dear Raṭṭhapāla, know nothing of suffering. |
Maraṇenapi te mayaṁ akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. |
Even by death we would be unwillingly separated from you, how then could we, while you are living, permit you to go forth from the home life into homelessness. |
Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; |
Get up, dear Raṭṭhapāla, eat and drink and amuse yourself; |
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. |
eating, drinking, amusing yourself, enjoying sensual pleasures, making merit, be happy. |
Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya. |
We do not permit you to go forth from the home life into homelessness. |
Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. |
Even by death we would be unwillingly separated from you. |
Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? |
How then could we, while you are living, permit you to go forth from the home life into homelessness?” |
Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. |
A third time the clansman Raṭṭhapāla remained silent. |
Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; |
Then the friends of the clansman Raṭṭhapāla approached the clansman Raṭṭhapāla; |
upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: |
having approached, they said to the clansman Raṭṭhapāla: |
“tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. |
“You are indeed, dear Raṭṭhapāla, the only son of your parents, dear and beloved, brought up in comfort, reared in luxury. |
Na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. |
You, dear Raṭṭhapāla, know nothing of suffering. |
Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. |
Even by death your parents would be unwillingly separated from you. |
Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya. |
How then could they, while you are living, permit you to go forth from the home life into homelessness. |
Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; |
Get up, dear Raṭṭhapāla, eat and drink and amuse yourself; |
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. |
eating, drinking, amusing yourself, enjoying sensual pleasures, making merit, be happy. |
Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya. |
Your parents will not permit you to go forth from the home life into homelessness. |
Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. |
Even by death your parents would be unwillingly separated from you. |
Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti? |
How then could they, while you are living, permit you to go forth from the home life into homelessness?” |
Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. |
When this was said, the clansman Raṭṭhapāla remained silent. |
Dutiyampi kho … tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: |
A second time… a third time the friends of the clansman Raṭṭhapāla said to the clansman Raṭṭhapāla: |
“tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. |
“You are indeed, dear Raṭṭhapāla, the only son of your parents, dear and beloved, brought up in comfort, reared in luxury, you, dear Raṭṭhapāla, know nothing of suffering, even by death your parents would be unwillingly separated from you. |
Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya? |
How then could they, while you are living, permit you to go forth from the home life into homelessness? |
Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. |
Get up, dear Raṭṭhapāla, eat and drink and amuse yourself, eating, drinking, amusing yourself, enjoying sensual pleasures, making merit, be happy. |
Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. |
Your parents will not permit you to go forth from the home life into homelessness, even by death your parents would be unwillingly separated from you. |
Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti? |
How then could they, while you are living, permit you to go forth from the home life into homelessness?” |
Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. |
A third time the clansman Raṭṭhapāla remained silent. |
Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṁsu; |
Then the friends of the clansman Raṭṭhapāla approached the parents of the clansman Raṭṭhapāla; |
upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṁ: |
having approached, they said to the parents of the clansman Raṭṭhapāla: |
“ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno: |
“Mother, father, this clansman Raṭṭhapāla is lying there on the bare ground, saying: |
‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti. |
‘Here will be my death or the going forth.’ |
Sace tumhe raṭṭhapālaṁ kulaputtaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati. |
If you do not permit the clansman Raṭṭhapāla to go forth from the home life into homelessness, he will die right there. |
Sace pana tumhe raṭṭhapālaṁ kulaputtaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha. |
But if you permit the clansman Raṭṭhapāla to go forth from the home life into homelessness, you will see him even after he has gone forth. |
Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati? |
If the clansman Raṭṭhapāla does not delight in the going forth from the home life into homelessness, what other course will he have? |
Idheva paccāgamissati. |
He will return right here. |
Anujānātha raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāyā”ti. |
Permit the clansman Raṭṭhapāla to go forth from the home life into homelessness.” |
“Anujānāma, tātā, raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāya. |
“We permit, dears, the clansman Raṭṭhapāla to go forth from the home life into homelessness. |
Pabbajitena ca pana mātāpitaro uddassetabbā”ti. |
But after he has gone forth, his parents should be visited.” |
Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; |
Then the friends of the clansman Raṭṭhapāla approached the clansman Raṭṭhapāla; |
upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: |
having approached, they said to the clansman Raṭṭhapāla: |
“uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. |
“Get up, dear Raṭṭhapāla, you have been permitted by your parents to go forth from the home life into homelessness. |
Pabbajitena ca pana te mātāpitaro uddassetabbā”ti. |
But after you have gone forth, your parents should be visited.” |
Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṁ gāhetvā yena bhagavā tenupasaṅkami; |
Then the clansman Raṭṭhapāla, having risen and regained his strength, approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca: |
Sitting at one side, the clansman Raṭṭhapāla said to the Blessed One: |
“anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. |
“I have been permitted, venerable sir, by my parents to go forth from the home life into homelessness. |
Pabbājetu maṁ bhagavā”ti. |
May the Blessed One let me go forth.” |
Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. |
The clansman Raṭṭhapāla received the going forth in the presence of the Blessed One, he received the higher ordination. |
Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. |
Then the Blessed One, after the venerable Raṭṭhapāla had been ordained for barely half a month, having stayed in Thullakoṭṭhika as long as he wished, set out on tour towards Sāvatthī. |
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. |
Wandering on tour in stages, he arrived at Sāvatthī. |
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
There the Blessed One dwelt at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Then the venerable Raṭṭhapāla, dwelling alone, withdrawn, diligent, ardent, and resolute, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realized it for himself with direct knowledge in this very life, entered upon it, and abided in it. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” |
Aññataro kho panāyasmā raṭṭhapālo arahataṁ ahosi. |
And the venerable Raṭṭhapāla became one of the Arahants. |
Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; |
Then the venerable Raṭṭhapāla approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho āyasmā raṭṭhapālo bhagavantaṁ etadavoca: |
Sitting at one side, the venerable Raṭṭhapāla said to the Blessed One: |
“icchāmahaṁ, bhante, mātāpitaro uddassetuṁ, sace maṁ bhagavā anujānātī”ti. |
“I wish, venerable sir, to visit my parents, if the Blessed One permits me.” |
Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi. |
Then the Blessed One, having encompassed the venerable Raṭṭhapāla’s mind with his own mind, considered. |
Yathā bhagavā aññāsi: |
And the Blessed One knew: |
“abhabbo kho raṭṭhapālo kulaputto sikkhaṁ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṁ raṭṭhapālaṁ etadavoca: |
“The clansman Raṭṭhapāla is incapable of abandoning the training and reverting to the lower life.” Then the Blessed One said to the venerable Raṭṭhapāla: |
“yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti. |
“Do now, Raṭṭhapāla, what you deem the right time.” |
Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṁ tena cārikaṁ pakkāmi. |
Then the venerable Raṭṭhapāla, having risen from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, set his lodging in order, took his bowl and outer robe, and set out on tour towards Thullakoṭṭhika. |
Anupubbena cārikaṁ caramāno yena thullakoṭṭhiko tadavasari. |
Wandering on tour in stages, he arrived at Thullakoṭṭhika. |
Tatra sudaṁ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre. |
There the venerable Raṭṭhapāla dwelt in Thullakoṭṭhika in King Koravya’s Migacīra park. |
Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṁ piṇḍāya pāvisi. |
Then the venerable Raṭṭhapāla, having dressed in the morning, took his bowl and outer robe and entered Thullakoṭṭhika for alms. |
Thullakoṭṭhike sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami. |
While walking for alms from house to house in Thullakoṭṭhika, he approached his own father’s residence. |
Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. |
Now on that occasion the venerable Raṭṭhapāla’s father was having his hair combed in the central doorway. |
Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ dūratova āgacchantaṁ. |
The venerable Raṭṭhapāla’s father saw the venerable Raṭṭhapāla coming in the distance. |
Disvāna etadavoca: |
Seeing him, he said this: |
“imehi muṇḍakehi samaṇakehi amhākaṁ ekaputtako piyo manāpo pabbājito”ti. |
“By these shaven-headed little recluses our only son, dear and beloved, was made to go forth.” |
Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṁ alattha na paccakkhānaṁ; |
Then the venerable Raṭṭhapāla, at his own father’s residence, received neither alms nor a refusal; |
aññadatthu akkosameva alattha. |
instead, he received only abuse. |
Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti. |
Now on that occasion a kinswoman-slave of the venerable Raṭṭhapāla was about to throw away some stale porridge. |
Atha kho āyasmā raṭṭhapālo taṁ ñātidāsiṁ etadavoca: |
Then the venerable Raṭṭhapāla said to that kinswoman-slave: |
“sacetaṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti. |
“If this, sister, is something to be thrown away, pour it here into my bowl.” |
Atha kho āyasmato raṭṭhapālassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi. |
Then, while that kinswoman-slave of the venerable Raṭṭhapāla was pouring that stale porridge into the venerable Raṭṭhapāla’s bowl, she recognized the marks of his hands and feet and the sound of his voice. |
Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; |
Then that kinswoman-slave of the venerable Raṭṭhapāla approached the venerable Raṭṭhapāla’s mother; |
upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṁ etadavoca: |
having approached, she said to the venerable Raṭṭhapāla’s mother: |
“yaggheyye, jāneyyāsi: |
“If you please, madam, you should know: |
‘ayyaputto raṭṭhapālo anuppatto’”ti. |
‘Young master Raṭṭhapāla has arrived.’” |
“Sace, je, saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti. |
“If, girl, you speak the truth, I will make you a non-slave.” |
Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; |
Then the venerable Raṭṭhapāla’s mother approached the venerable Raṭṭhapāla’s father; |
upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṁ etadavoca: |
having approached, she said to the venerable Raṭṭhapāla’s father: |
“yagghe, gahapati, jāneyyāsi: |
“If you please, householder, you should know: |
‘raṭṭhapālo kira kulaputto anuppatto’”ti? |
‘The clansman Raṭṭhapāla has arrived, they say’?” |
Tena kho pana samayena āyasmā raṭṭhapālo taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati. |
Now on that occasion the venerable Raṭṭhapāla was eating that stale porridge leaning against a certain wall. |
Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; |
Then the venerable Raṭṭhapāla’s father approached the venerable Raṭṭhapāla; |
upasaṅkamitvā āyasmantaṁ raṭṭhapālaṁ etadavoca: |
having approached, he said to the venerable Raṭṭhapāla: |
“atthi nāma, tāta raṭṭhapāla, ābhidosikaṁ kummāsaṁ paribhuñjissasi? |
“Is it possible, dear Raṭṭhapāla, that you would eat stale porridge? |
Nanu, tāta raṭṭhapāla, sakaṁ gehaṁ gantabban”ti? |
Should you not, dear Raṭṭhapāla, go to your own home?” |
“Kuto no, gahapati, amhākaṁ gehaṁ agārasmā anagāriyaṁ pabbajitānaṁ? |
“How could there be a home for us, householder, who have gone forth from the home life into homelessness? |
Anagārā mayaṁ, gahapati. |
We are homeless, householder. |
Agamamha kho te, gahapati, gehaṁ, tattha neva dānaṁ alatthamha na paccakkhānaṁ; |
We did come to your home, householder, but there we received neither alms nor a refusal; |
aññadatthu akkosameva alatthamhā”ti. |
instead, we received only abuse.” |
“Ehi, tāta raṭṭhapāla, gharaṁ gamissāmā”ti. |
“Come, dear Raṭṭhapāla, let us go home.” |
“Alaṁ, gahapati, kataṁ me ajja bhattakiccaṁ”. |
“Enough, householder, my meal for today is finished.” |
“Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan”ti. |
“Then, dear Raṭṭhapāla, consent to a meal for tomorrow.” |
Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena. |
The venerable Raṭṭhapāla consented by silence. |
Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṁ viditvā yena sakaṁ nivesanaṁ tenupasaṅkami; |
Then the venerable Raṭṭhapāla’s father, having understood the venerable Raṭṭhapāla’s consent, approached his own residence; |
upasaṅkamitvā mahantaṁ hiraññasuvaṇṇassa puñjaṁ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi: |
having approached, he had a great heap of gold and bullion made, covered it with mats, and addressed the venerable Raṭṭhapāla’s former wives: |
“etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā”ti. |
“Come, you daughters-in-law, adorn yourselves with whatever adornment you used to wear when the clansman Raṭṭhapāla found you dear and agreeable.” |
Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṁ ārocesi: |
Then the venerable Raṭṭhapāla’s father, at the end of that night, having had excellent hard and soft food prepared in his own residence, had the time announced to the venerable Raṭṭhapāla: |
“kālo, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti. |
“It is time, dear Raṭṭhapāla, the meal is ready.” |
Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; |
Then the venerable Raṭṭhapāla, having dressed in the morning, took his bowl and outer robe and approached his own father’s residence; |
upasaṅkamitvā paññatte āsane nisīdi. |
having approached, he sat down on the prepared seat. |
Atha kho āyasmato raṭṭhapālassa pitā taṁ hiraññasuvaṇṇassa puñjaṁ vivarāpetvā āyasmantaṁ raṭṭhapālaṁ etadavoca: |
Then the venerable Raṭṭhapāla’s father, having had that heap of gold and bullion uncovered, said to the venerable Raṭṭhapāla: |
“idaṁ te, tāta raṭṭhapāla, mātu mattikaṁ dhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ. |
“This, dear Raṭṭhapāla, is your mother’s maternal wealth, another is paternal, another is ancestral. |
Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṁ puññāni ca kātuṁ. |
It is possible, dear Raṭṭhapāla, to enjoy wealth and to make merit. |
Ehi tvaṁ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. |
Come, dear Raṭṭhapāla, revert to the lower life, enjoy wealth and make merit.” |
“Sace me tvaṁ, gahapati, vacanaṁ kareyyāsi, imaṁ hiraññasuvaṇṇassa puñjaṁ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. |
“If you would do as I say, householder, load this heap of gold and bullion onto a cart, have it taken away, and have it dumped in the middle of the stream of the river Ganges. |
Taṁ kissa hetu? |
What is the reason for that? |
Ye uppajjissanti hi te, gahapati, tatonidānaṁ sokaparidevadukkhadomanassupāyāsā”ti. |
Because, householder, from this will arise for you sorrow, lamentation, pain, grief, and despair.” |
Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṁ pādesu gahetvā āyasmantaṁ raṭṭhapālaṁ etadavocuṁ: |
Then the venerable Raṭṭhapāla’s former wives, each grasping his feet, said to the venerable Raṭṭhapāla: |
“kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti? |
“Of what sort, young master, are the nymphs for whose sake you lead the holy life?” |
“Na kho mayaṁ, bhaginī, accharānaṁ hetu brahmacariyaṁ carāmā”ti. |
“We do not, sisters, lead the holy life for the sake of nymphs.” |
“Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṁsu. |
“Young master Raṭṭhapāla addresses us as ‘sisters’!” and they fainted and fell right there. |
Atha kho āyasmā raṭṭhapālo pitaraṁ etadavoca: |
Then the venerable Raṭṭhapāla said to his father: |
“sace, gahapati, bhojanaṁ dātabbaṁ, detha; |
“If, householder, a meal is to be given, give it; |
mā no viheṭhethā”ti. |
do not harass us.” |
“Bhuñja, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti. |
“Eat, dear Raṭṭhapāla, the meal is ready.” |
Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then the venerable Raṭṭhapāla’s father served and satisfied the venerable Raṭṭhapāla with his own hands with excellent hard and soft food. |
Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi: |
Then the venerable Raṭṭhapāla, having finished his meal and removed his hand from the bowl, standing, uttered these verses: |
“Passa cittīkataṁ bimbaṁ, |
“Behold a painted puppet, |
arukāyaṁ samussitaṁ; |
A body heaped with sores, |
Āturaṁ bahusaṅkappaṁ, |
Diseased and full of many thoughts, |
yassa natthi dhuvaṁ ṭhiti. |
For which no lasting state exists. |
Passa cittīkataṁ rūpaṁ, |
Behold a painted form, |
maṇinā kuṇḍalena ca; |
With jewels and earrings too; |
Aṭṭhi tacena onaddhaṁ, |
A skeleton wrapped in skin, |
saha vatthebhi sobhati. |
Made fine by clothes it wears. |
Alattakakatā pādā, |
Its feet adorned with lac, |
mukhaṁ cuṇṇakamakkhitaṁ; |
Its face besmeared with powder; |
Alaṁ bālassa mohāya, |
Enough to fool a fool, |
no ca pāragavesino. |
But not a seeker of the further shore. |
Aṭṭhāpadakatā kesā, |
Its hair in eightfold plaits, |
nettā añjanamakkhitā; |
Its eyes mascara-smeared; |
Alaṁ bālassa mohāya, |
Enough to fool a fool, |
no ca pāragavesino. |
But not a seeker of the further shore. |
Añjanīva navā cittā, |
Like a new painted cosmetic box, |
pūtikāyo alaṅkato; |
A putrid body well adorned; |
Alaṁ bālassa mohāya, |
Enough to fool a fool, |
no ca pāragavesino. |
But not a seeker of the further shore. |
Odahi migavo pāsaṁ, |
The hunter set the snare, |
nāsadā vākaraṁ migo; |
The deer approached it not; |
Bhutvā nivāpaṁ gacchāma, |
Having eaten the bait, we go, |
kandante migabandhake”ti. |
While the deer-trapper weeps.” |
Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; |
Then the venerable Raṭṭhapāla, having uttered these verses while standing, approached King Koravya’s Migacīra park; |
upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
having approached, he sat down at the root of a certain tree for the day’s abiding. |
Atha kho rājā korabyo migavaṁ āmantesi: |
Then King Koravya addressed his huntsman: |
“sodhehi, samma migava, migacīraṁ uyyānabhūmiṁ; |
“Clear, my good huntsman, the Migacīra park, the pleasure ground; |
gacchāma subhūmiṁ dassanāyā”ti. |
we shall go to see the beautiful grounds.” |
“Evaṁ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṁ sodhento addasa āyasmantaṁ raṭṭhapālaṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ. |
“Yes, deva,” the huntsman replied to King Koravya, and while clearing the Migacīra park, he saw the venerable Raṭṭhapāla sitting at the root of a certain tree for the day’s abiding. |
Disvāna yena rājā korabyo tenupasaṅkami; |
Seeing him, he approached King Koravya; |
upasaṅkamitvā rājānaṁ korabyaṁ etadavoca: |
having approached, he said to King Koravya: |
“suddhaṁ kho te, deva, migacīraṁ. |
“The Migacīra park is cleared for you, deva. |
Atthi cettha raṭṭhapālo nāma kulaputto imasmiṁyeva thullakoṭṭhike aggakulassa putto yassa tvaṁ abhiṇhaṁ kittayamāno ahosi, so aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti. |
But there is here a clansman named Raṭṭhapāla, the son of a leading family in this very Thullakoṭṭhika, of whom you were constantly speaking highly, he is sitting at the root of a certain tree for the day’s abiding.” |
“Tena hi, samma migava, alaṁ dānajja uyyānabhūmiyā. |
“Then, my good huntsman, enough for today of the pleasure ground. |
Tameva dāni mayaṁ bhavantaṁ raṭṭhapālaṁ payirupāsissāmā”ti. |
We shall now attend upon that Master Raṭṭhapāla.” |
Atha kho rājā korabyo “yaṁ tattha khādanīyaṁ bhojanīyaṁ paṭiyattaṁ taṁ sabbaṁ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṁ raṭṭhapālaṁ dassanāya. |
Then King Koravya, saying, “Let all the hard and soft food prepared there be distributed,” had magnificent chariots yoked, mounted a magnificent chariot, and with magnificent chariots departed from Thullakoṭṭhika with great royal majesty to see the venerable Raṭṭhapāla. |
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; |
Having gone by chariot as far as the ground was passable for chariots, he dismounted from his chariot and approached the venerable Raṭṭhapāla on foot with a large, dismissed retinue; |
upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṁ sammodi. |
having approached, he exchanged greetings with the venerable Raṭṭhapāla. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. |
Having exchanged courteous and memorable greetings, he stood at one side. |
Ekamantaṁ ṭhito kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca: |
Standing at one side, King Koravya said to the venerable Raṭṭhapāla: |
“idha bhavaṁ raṭṭhapālo hatthatthare nisīdatū”ti. |
“Let Master Raṭṭhapāla sit here on the elephant rug.” |
“Alaṁ, mahārāja, nisīda tvaṁ; |
“Enough, great king, you sit; |
nisinno ahaṁ sake āsane”ti. |
I am seated on my own seat.” |
Nisīdi rājā korabyo paññatte āsane. |
King Koravya sat down on the prepared seat. |
Nisajja kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca: |
Having sat down, King Koravya said to the venerable Raṭṭhapāla: |
“Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti. |
“There are these four kinds of decay, Master Raṭṭhapāla, affected by which decay some here shave off their hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Katamāni cattāri? |
What four? |
Jarāpārijuññaṁ, byādhipārijuññaṁ, bhogapārijuññaṁ, ñātipārijuññaṁ. |
Decay due to old age, decay due to illness, decay due to loss of wealth, decay due to loss of relatives. |
Katamañca, bho raṭṭhapāla, jarāpārijuññaṁ? |
And what, Master Raṭṭhapāla, is decay due to old age? |
Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto. |
Here, Master Raṭṭhapāla, someone is old, aged, venerable, advanced in years, come to old age. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘ahaṁ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. |
‘I am now old, aged, venerable, advanced in years, come to old age. |
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. |
It is not easy for me to acquire unacquired wealth or to make acquired wealth increase. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’ |
So tena jarāpārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
He, affected by that decay due to old age, shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness. |
Idaṁ vuccati, bho raṭṭhapāla, jarāpārijuññaṁ. |
This is called, Master Raṭṭhapāla, decay due to old age. |
Bhavaṁ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. |
But Master Raṭṭhapāla is now young, a youth, with black hair, endowed with blessed youth, in the prime of life. |
Taṁ bhoto raṭṭhapālassa jarāpārijuññaṁ natthi. |
That decay due to old age does not exist for Master Raṭṭhapāla. |
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? |
Having known or seen or heard what has Master Raṭṭhapāla gone forth from the home life into homelessness? |
Katamañca, bho raṭṭhapāla, byādhipārijuññaṁ? |
And what, Master Raṭṭhapāla, is decay due to illness? |
Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. |
Here, Master Raṭṭhapāla, someone is afflicted, suffering, gravely ill. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘ahaṁ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. |
‘I am now afflicted, suffering, gravely ill. |
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. |
It is not easy for me to acquire unacquired wealth or to make acquired wealth increase. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’ |
So tena byādhipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
He, affected by that decay due to illness, shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness. |
Idaṁ vuccati, bho raṭṭhapāla, byādhipārijuññaṁ. |
This is called, Master Raṭṭhapāla, decay due to illness. |
Bhavaṁ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. |
But Master Raṭṭhapāla is now free from illness, free from disease, endowed with a good digestion, neither too cool nor too hot. |
Taṁ bhoto raṭṭhapālassa byādhipārijuññaṁ natthi. |
That decay due to illness does not exist for Master Raṭṭhapāla. |
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? |
Having known or seen or heard what has Master Raṭṭhapāla gone forth from the home life into homelessness? |
Katamañca, bho raṭṭhapāla, bhogapārijuññaṁ? |
And what, Master Raṭṭhapāla, is decay due to loss of wealth? |
Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo. |
Here, Master Raṭṭhapāla, someone is rich, of great wealth, of great possessions. |
Tassa te bhogā anupubbena parikkhayaṁ gacchanti. |
His wealth gradually dwindles. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘ahaṁ kho pubbe aḍḍho ahosiṁ mahaddhano mahābhogo. |
‘I was formerly rich, of great wealth, of great possessions. |
Tassa me te bhogā anupubbena parikkhayaṁ gatā. |
My wealth has gradually dwindled. |
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. |
It is not easy for me to acquire unacquired wealth or to make acquired wealth increase. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’ |
So tena bhogapārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
He, affected by that decay due to loss of wealth, shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness. |
Idaṁ vuccati, bho raṭṭhapāla, bhogapārijuññaṁ. |
This is called, Master Raṭṭhapāla, decay due to loss of wealth. |
Bhavaṁ kho pana raṭṭhapālo imasmiṁyeva thullakoṭṭhike aggakulassa putto. |
But Master Raṭṭhapāla is the son of a leading family in this very Thullakoṭṭhika. |
Taṁ bhoto raṭṭhapālassa bhogapārijuññaṁ natthi. |
That decay due to loss of wealth does not exist for Master Raṭṭhapāla. |
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? |
Having known or seen or heard what has Master Raṭṭhapāla gone forth from the home life into homelessness? |
Katamañca, bho raṭṭhapāla, ñātipārijuññaṁ? |
And what, Master Raṭṭhapāla, is decay due to loss of relatives? |
Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. |
Here, Master Raṭṭhapāla, someone has many friends and colleagues, kinsmen and blood-relations. |
Tassa te ñātakā anupubbena parikkhayaṁ gacchanti. |
His relatives gradually dwindle. |
So iti paṭisañcikkhati: |
He reflects thus: |
‘mamaṁ kho pubbe bahū ahesuṁ mittāmaccā ñātisālohitā. |
‘I formerly had many friends and colleagues, kinsmen and blood-relations. |
Tassa me te anupubbena parikkhayaṁ gatā. |
They have gradually dwindled. |
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. |
It is not easy for me to acquire unacquired wealth or to make acquired wealth increase. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’ |
So tena ñātipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
He, affected by that decay due to loss of relatives, shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness. |
Idaṁ vuccati, bho raṭṭhapāla, ñātipārijuññaṁ. |
This is called, Master Raṭṭhapāla, decay due to loss of relatives. |
Bhoto kho pana raṭṭhapālassa imasmiṁyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. |
But Master Raṭṭhapāla has many friends and colleagues, kinsmen and blood-relations in this very Thullakoṭṭhika. |
Taṁ bhoto raṭṭhapālassa ñātipārijuññaṁ natthi. |
That decay due to loss of relatives does not exist for Master Raṭṭhapāla. |
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? |
Having known or seen or heard what has Master Raṭṭhapāla gone forth from the home life into homelessness? |
Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti. |
These, Master Raṭṭhapāla, are the four kinds of decay, affected by which decay some here shave off their hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Tāni bhoto raṭṭhapālassa natthi. |
Those do not exist for Master Raṭṭhapāla. |
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito”ti? |
Having known or seen or heard what has Master Raṭṭhapāla gone forth from the home life into homelessness?” |
“Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. |
“There are, great king, four summaries of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness. |
Katame cattāro? |
What four? |
‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. |
‘The world is being led on, it is impermanent,’ great king, was the first summary of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness. |
‘Atāṇo loko anabhissaro’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. |
‘The world is without shelter, without a master,’ great king, was the second summary of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness. |
‘Assako loko, sabbaṁ pahāya gamanīyan’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. |
‘The world is without ownership, one must go on leaving everything behind,’ great king, was the third summary of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness. |
‘Ūno loko atitto taṇhādāso’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. |
‘The world is deficient, insatiable, a slave to craving,’ great king, was the fourth summary of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness. |
Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. |
These, great king, are the four summaries of the Dhamma proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, having known and seen and heard which I went forth from the home life into homelessness.” |
“‘Upaniyyati loko addhuvo’ti—bhavaṁ raṭṭhapālo āha. |
“‘The world is being led on, it is impermanent’—Master Raṭṭhapāla has said. |
Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? |
Of this statement, Master Raṭṭhapāla, how is the meaning to be seen?” |
“Taṁ kiṁ maññasi, mahārāja, tvaṁ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? |
“What do you think, great king, when you were twenty or twenty-five years old, were you skilled in elephant riding, skilled in horsemanship, skilled in charioteering, skilled in archery, skilled in swordsmanship, strong in thigh and arm, capable, fit for battle?” |
“Ahosiṁ ahaṁ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. |
“I was, Master Raṭṭhapāla, when twenty or twenty-five years old, skilled in elephant riding, skilled in horsemanship, skilled in charioteering, skilled in archery, skilled in swordsmanship, strong in thigh and arm, capable, fit for battle. |
Appekadāhaṁ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṁ samanupassāmī”ti. |
Sometimes, Master Raṭṭhapāla, I considered myself as if endowed with psychic power, I did not see anyone equal to myself in strength.” |
“Taṁ kiṁ maññasi, mahārāja, evameva tvaṁ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? |
“What do you think, great king, are you now just as strong in thigh and arm, capable, fit for battle?” |
“No hidaṁ, bho raṭṭhapāla. |
“Not so, Master Raṭṭhapāla. |
Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati. |
Now I am old, aged, venerable, advanced in years, come to old age, my years are eighty. |
Appekadāhaṁ, bho raṭṭhapāla, ‘idha pādaṁ karissāmī’ti aññeneva pādaṁ karomī”ti. |
Sometimes, Master Raṭṭhapāla, thinking, ‘I will place my foot here,’ I place my foot elsewhere.” |
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: |
“It was with reference to this, great king, that it was said by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘upaniyyati loko addhuvo’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. |
‘The world is being led on, it is impermanent,’ having known and seen and heard which I went forth from the home life into homelessness.” |
“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. |
“Wonderful, Master Raṭṭhapāla, marvellous, Master Raṭṭhapāla! |
Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: |
How well this has been spoken by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘upaniyyati loko addhuvo’ti. |
‘The world is being led on, it is impermanent.’ |
Upaniyyati hi, bho raṭṭhapāla, loko addhuvo. |
The world is indeed being led on, Master Raṭṭhapāla, it is impermanent. |
Saṁvijjante kho, bho raṭṭhapāla, imasmiṁ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṁ āpadāsu pariyodhāya vattissanti. |
There exist, Master Raṭṭhapāla, in this royal household elephant corps, cavalry, chariot corps, and infantry, which will serve for our defense in times of calamity. |
‘Atāṇo loko anabhissaro’ti—bhavaṁ raṭṭhapālo āha. |
‘The world is without shelter, without a master’—Master Raṭṭhapāla has said. |
Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? |
But of this statement, Master Raṭṭhapāla, how is the meaning to be seen?” |
“Taṁ kiṁ maññasi, mahārāja, atthi te koci anusāyiko ābādho”ti? |
“What do you think, great king, do you have any chronic illness?” |
“Atthi me, bho raṭṭhapāla, anusāyiko ābādho. |
“I have, Master Raṭṭhapāla, a chronic illness. |
Appekadā maṁ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti: |
Sometimes, Master Raṭṭhapāla, my friends and colleagues, kinsmen and blood-relations stand around me, saying: |
‘idāni rājā korabyo kālaṁ karissati, idāni rājā korabyo kālaṁ karissatī’”ti. |
‘Now King Koravya will die, now King Koravya will die.’” |
“Taṁ kiṁ maññasi, mahārāja, labhasi tvaṁ te mittāmacce ñātisālohite: |
“What do you think, great king, can you get those friends and colleagues, kinsmen and blood-relations to say: |
‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti—udāhu tvaṁyeva taṁ vedanaṁ vediyasī”ti? |
‘Come, sirs, friends and colleagues, kinsmen and blood-relations, let all of you who are present share this feeling, so that I may feel a lighter feeling’—or do you alone experience that feeling?” |
“Nāhaṁ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite: |
“I cannot, Master Raṭṭhapāla, get those friends and colleagues, kinsmen and blood-relations to say: |
‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti. |
‘Come, sirs, friends and colleagues, kinsmen and blood-relations, let all of you who are present share this feeling, so that I may feel a lighter feeling.’ |
Atha kho ahameva taṁ vedanaṁ vediyāmī”ti. |
Rather, I alone experience that feeling.” |
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: |
“It was with reference to this, great king, that it was said by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘atāṇo loko anabhissaro’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. |
‘The world is without shelter, without a master,’ having known and seen and heard which I went forth from the home life into homelessness.” |
“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. |
“Wonderful, Master Raṭṭhapāla, marvellous, Master Raṭṭhapāla! |
Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: |
How well this has been spoken by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘atāṇo loko anabhissaro’ti. |
‘The world is without shelter, without a master.’ |
Atāṇo hi, bho raṭṭhapāla, loko anabhissaro. |
The world is indeed without shelter, Master Raṭṭhapāla, without a master. |
Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca. |
There exists, Master Raṭṭhapāla, in this royal household abundant gold and bullion, stored underground and in the open. |
‘Assako loko, sabbaṁ pahāya gamanīyan’ti—bhavaṁ raṭṭhapālo āha. |
‘The world is without ownership, one must go on leaving everything behind’—Master Raṭṭhapāla has said. |
Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? |
But of this statement, Master Raṭṭhapāla, how is the meaning to be seen?” |
“Taṁ kiṁ maññasi, mahārāja, yathā tvaṁ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṁ paratthāpi: |
“What do you think, great king, just as you now amuse yourself, endowed and furnished with the five cords of sensual pleasure, will you obtain in the hereafter also: |
‘evamevāhaṁ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṁ bhogaṁ paṭipajjissanti, tvaṁ pana yathākammaṁ gamissasī”ti? |
‘Thus may I amuse myself, endowed and furnished with these same five cords of sensual pleasure,’ or will others take possession of this wealth, while you pass on according to your kamma?” |
“Yathāhaṁ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṁ lacchāmi paratthāpi: |
‘Thus may I amuse myself, endowed and furnished with these same five cords of sensual pleasure.’ |
‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti. |
Rather, others will take possession of this wealth; |
Atha kho aññe imaṁ bhogaṁ paṭipajjissanti; |
while I will pass on according to my kamma.” |
ahaṁ pana yathākammaṁ gamissāmī”ti. |
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: |
“It was with reference to this, great king, that it was said by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘assako loko, sabbaṁ pahāya gamanīyan’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. |
‘The world is without ownership, one must go on leaving everything behind,’ having known and seen and heard which I went forth from the home life into homelessness.” |
“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. |
“Wonderful, Master Raṭṭhapāla, marvellous, Master Raṭṭhapāla! |
Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: |
How well this has been spoken by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘assako loko, sabbaṁ pahāya gamanīyan’ti. |
‘The world is without ownership, one must go on leaving everything behind.’ |
Assako hi, bho raṭṭhapāla, loko sabbaṁ pahāya gamanīyaṁ. |
The world is indeed without ownership, Master Raṭṭhapāla, one must go on leaving everything behind. |
‘Ūno loko atitto taṇhādāso’ti—bhavaṁ raṭṭhapālo āha. |
‘The world is deficient, insatiable, a slave to craving’—Master Raṭṭhapāla has said. |
Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? |
Of this statement, Master Raṭṭhapāla, how is the meaning to be seen?” |
“Taṁ kiṁ maññasi, mahārāja, phītaṁ kuruṁ ajjhāvasasī”ti? |
“What do you think, great king, do you dwell ruling over a prosperous Kuru country?” |
“Evaṁ, bho raṭṭhapāla, phītaṁ kuruṁ ajjhāvasāmī”ti. |
“Yes, Master Raṭṭhapāla, I dwell ruling over a prosperous Kuru country.” |
“Taṁ kiṁ maññasi, mahārāja, idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. |
“What do you think, great king, suppose a trustworthy and reliable man were to come to you from the east. |
So taṁ upasaṅkamitvā evaṁ vadeyya: |
Having approached you, he might say: |
‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya? |
‘If it please your majesty, you should know that I come from the east. |
Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. |
There I saw a great country, prosperous and flourishing, with many people, crowded with inhabitants. |
Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; |
There are many elephant corps, cavalry, chariot corps, and infantry; |
bahu tattha dhanadhaññaṁ; |
there is much wealth and grain; |
bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; |
there is much gold and bullion, wrought and unwrought; |
bahu tattha itthipariggaho. |
there are many womenfolk. |
Sakkā ca tāvatakeneva balamattena abhivijinituṁ. |
It can be conquered with just this much military strength. |
Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti? |
Conquer it, great king!’ What would you do?” |
“Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. |
“We too, Master Raṭṭhapāla, having conquered it, would dwell ruling over it.” |
“Taṁ kiṁ maññasi, mahārāja, idha puriso āgaccheyya pacchimāya disāya … uttarāya disāya … dakkhiṇāya disāya … parasamuddato saddhāyiko paccayiko. |
“What do you think, great king, suppose a trustworthy and reliable man were to come from the west… from the north… from the south… from across the ocean. |
So taṁ upasaṅkamitvā evaṁ vadeyya: |
Having approached you, he might say: |
‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi parasamuddato? |
‘If it please your majesty, you should know that I come from across the ocean. |
Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. |
There I saw a great country, prosperous and flourishing, with many people, crowded with inhabitants. |
Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; |
There are many elephant corps, cavalry, chariot corps, and infantry; |
bahu tattha dhanadhaññaṁ; |
there is much wealth and grain; |
bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; |
there is much gold and bullion, wrought and unwrought; |
bahu tattha itthipariggaho. |
there are many womenfolk. |
Sakkā ca tāvatakeneva balamattena abhivijinituṁ. |
It can be conquered with just this much military strength. |
Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti? |
Conquer it, great king!’ What would you do?” |
“Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. |
“We too, Master Raṭṭhapāla, having conquered it, would dwell ruling over it.” |
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: |
“It was with reference to this, great king, that it was said by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘ūno loko atitto taṇhādāso’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. |
‘The world is deficient, insatiable, a slave to craving,’ having known and seen and heard which I went forth from the home life into homelessness.” |
“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. |
“Wonderful, Master Raṭṭhapāla, marvellous, Master Raṭṭhapāla! |
Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: |
How well this has been spoken by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘ūno loko atitto taṇhādāso’ti. |
‘The world is deficient, insatiable, a slave to craving.’ |
Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti. |
The world is indeed deficient, Master Raṭṭhapāla, insatiable, a slave to craving.” |
Idamavoca āyasmā raṭṭhapālo. |
Thus spoke the venerable Raṭṭhapāla. |
Idaṁ vatvā athāparaṁ etadavoca: |
Having said this, he further said this: |
“Passāmi loke sadhane manusse, |
“I see in the world wealthy people, |
Laddhāna vittaṁ na dadanti mohā; |
Who, having gained riches, give not, out of delusion; |
Luddhā dhanaṁ sannicayaṁ karonti, |
Greedily they hoard their wealth, |
Bhiyyova kāme abhipatthayanti. |
And ever more they crave for sensual pleasures. |
Rājā pasayhā pathaviṁ vijitvā, |
A king who has conquered the earth by force, |
Sasāgarantaṁ mahimāvasanto; |
Ruling the land up to the ocean’s shore; |
Oraṁ samuddassa atittarūpo, |
Unsatisfied with the near side of the sea, |
Pāraṁ samuddassapi patthayetha. |
Would desire the far side of the sea as well. |
Rājā ca aññe ca bahū manussā, |
The king and many other people, |
Avītataṇhā maraṇaṁ upenti; |
With craving unquenched, approach death; |
Ūnāva hutvāna jahanti dehaṁ, |
Still deficient, they abandon the body, |
Kāmehi lokamhi na hatthi titti. |
For in the world, there is no satiety in sensual pleasures. |
Kandanti naṁ ñātī pakiriya kese, |
Relatives lament for him, tearing their hair, |
Ahovatā no amarāti cāhu; |
Crying, ‘Alas, our beloved is not immortal!’ |
Vatthena naṁ pārutaṁ nīharitvā, |
Carrying him out, wrapped in a cloth, |
Citaṁ samādāya tatoḍahanti. |
They place him on a pyre and then cremate him. |
So ḍayhati sūlehi tujjamāno, |
He is burned, prodded with stakes, |
Ekena vatthena pahāya bhoge; |
With a single cloth, having abandoned his possessions; |
Na mīyamānassa bhavanti tāṇā, |
For one who is dying, there are no protectors, |
Ñātīdha mittā atha vā sahāyā. |
Neither kinsmen here, nor friends, nor companions. |
Dāyādakā tassa dhanaṁ haranti, |
His heirs carry off his wealth, |
Satto pana gacchati yena kammaṁ; |
But the being goes according to his kamma; |
Na mīyamānaṁ dhanamanveti kiñci, |
No wealth whatsoever follows the dying one, |
Puttā ca dārā ca dhanañca raṭṭhaṁ. |
Nor children, nor wife, nor wealth, nor kingdom. |
Na dīghamāyuṁ labhate dhanena, |
One does not gain long life through wealth, |
Na cāpi vittena jaraṁ vihanti; |
Nor does one ward off old age with riches; |
Appaṁ hidaṁ jīvitamāhu dhīrā, |
Short indeed is this life, the wise say, |
Asassataṁ vippariṇāmadhammaṁ. |
Imperishable and subject to change. |
Aḍḍhā daliddā ca phusanti phassaṁ, |
The rich and the poor experience contact, |
Bālo ca dhīro ca tatheva phuṭṭho; |
The fool and the wise are likewise touched; |
Bālo ca bālyā vadhitova seti, |
But the fool, through foolishness, lies smitten, |
Dhīro ca na vedhati phassaphuṭṭho. |
While the wise one trembles not, touched by contact. |
Tasmā hi paññāva dhanena seyyo, |
Therefore, wisdom is better than wealth, |
Yāya vosānamidhādhigacchati; |
By which one reaches consummation here; |
Abyositattā hi bhavābhavesu, |
For those unconcluded in existences, |
Pāpāni kammāni karonti mohā. |
Fools do evil deeds out of delusion. |
Upeti gabbhañca parañca lokaṁ, |
One enters the womb and another world, |
Saṁsāramāpajja paramparāya; |
Falling into saṁsāra, from one state to another; |
Tassappapañño abhisaddahanto, |
One of little wisdom, trusting in this, |
Upeti gabbhañca parañca lokaṁ. |
Enters the womb and another world. |
Coro yathā sandhimukhe gahito, |
Just as a thief caught at the entrance of a tunnel, |
Sakammunā haññati pāpadhammo; |
An evil-doer, is afflicted by his own deed; |
Evaṁ pajā pecca paramhi loke, |
So people, after death, in the next world, |
Sakammunā haññati pāpadhammo. |
An evil-doer, are afflicted by their own deed. |
Kāmāhi citrā madhurā manoramā, |
Sensual pleasures, variegated, sweet, delightful, |
Virūparūpena mathenti cittaṁ; |
In various forms, agitate the mind; |
Ādīnavaṁ kāmaguṇesu disvā, |
Seeing the danger in sensual strands, |
Tasmā ahaṁ pabbajitomhi rāja. |
Therefore, O king, I went forth. |
Dumapphalāneva patanti māṇavā, |
Like fruits from a tree, people fall, |
Daharā ca vuḍḍhā ca sarīrabhedā; |
Young and old, at the breakup of the body; |
Etampi disvā pabbajitomhi rāja, |
Seeing this too, O king, I went forth, |
Apaṇṇakaṁ sāmaññameva seyyo”ti. |
The recluse’s life is assuredly better.” |
Raṭṭhapālasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Discourse on Raṭṭhapāla, the second. |
mn83 |
mn83 |
Majjhima Nikāya 83 |
Middle Length Discourses 83 |
Maghadevasutta |
The Discourse on Maghadeva |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā mithilāyaṁ viharati maghadevaambavane. |
Thus have I heard. On one occasion the Blessed One was dwelling in Mithilā in Maghadeva’s Mango Grove. |
Atha kho bhagavā aññatarasmiṁ padese sitaṁ pātvākāsi. |
Then the Blessed One smiled at a certain spot. |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the venerable Ānanda: |
“ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? |
“What is the cause, what is the reason, for the Blessed One’s smile? |
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. |
Tathāgatas do not smile without a reason.” |
Atha kho āyasmā ānando ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: |
Then the venerable Ānanda, having arranged his upper robe on one shoulder, extending his hands in añjali towards the Blessed One, said to the Blessed One: |
“ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya? |
“What, venerable sir, is the cause, what is the reason, for the Blessed One’s smile? |
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. |
Tathāgatas do not smile without a reason.” |
“Bhūtapubbaṁ, ānanda, imissāyeva mithilāyaṁ rājā ahosi maghadevo nāma dhammiko dhammarājā dhamme ṭhito mahārājā; |
“Formerly, Ānanda, in this very Mithilā there was a king named Maghadeva, a righteous king ruling by righteousness, a great king established in righteousness; |
dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; |
he practiced righteousness towards brahmin householders, townspeople, and countryfolk; |
uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa. |
and he observed the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight. |
Atha kho, ānanda, rājā maghadevo bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: |
Then, Ānanda, after many years, many hundreds of years, many thousands of years had passed, King Maghadeva addressed his barber: |
‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti. |
‘When, my good barber, you see grey hairs arisen on my head, then you should inform me.’ |
‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa paccassosi. |
‘Yes, deva,’ Ānanda, the barber replied to King Maghadeva. |
Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa sirasmiṁ palitāni jātāni. |
And, Ānanda, after many years, many hundreds of years, many thousands of years had passed, the barber saw grey hairs arisen on King Maghadeva’s head. |
Disvāna rājānaṁ maghadevaṁ etadavoca: |
Seeing them, he said to King Maghadeva: |
‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṁ palitāni jātānī’ti. |
‘The deva’s divine messengers have appeared, grey hairs are seen arisen on your head.’ |
‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. |
‘Then, my good barber, carefully pluck out those grey hairs with tongs and place them in my cupped hands.’ |
‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā rañño maghadevassa añjalismiṁ patiṭṭhāpesi. |
‘Yes, deva,’ Ānanda, the barber replied to King Maghadeva, and having carefully plucked out those grey hairs with tongs, he placed them in King Maghadeva’s cupped hands. |
Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: |
Then, Ānanda, King Maghadeva, having given the barber a choice village, had his eldest son, the prince, summoned and said this: |
‘pātubhūtā kho me, tāta kumāra, devadūtā; |
‘The divine messengers have appeared for me, dear prince; |
dissanti sirasmiṁ palitāni jātāni; |
grey hairs are seen arisen on my head; |
bhuttā kho pana me mānusakā kāmā; |
I have enjoyed human sensual pleasures; |
samayo dibbe kāme pariyesituṁ. |
it is time to seek divine sensual pleasures. |
Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. |
Come, dear prince, take over this kingdom. |
Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. |
As for me, I will shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. |
Therefore, dear prince, when you too see grey hairs arisen on your head, then, having given the barber a choice village and having duly instructed your eldest son, the prince, in the kingdom, you should shave off your hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. |
Continue this good tradition established by me; do not be the last man for me. |
Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. |
For, dear prince, in whatever generation of men such a good tradition is cut off, he is their last man. |
Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi—yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti. |
This I tell you, dear prince—continue this good tradition established by me; do not be the last man for me.’ |
Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. |
Then, Ānanda, King Maghadeva, having given the barber a choice village and having duly instructed his eldest son, the prince, in the kingdom, in this very Maghadeva’s Mango Grove shaved off his hair and beard, put on the saffron robes, and went forth from the home life into homelessness. |
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
He dwelt pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. |
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
With a mind imbued with compassion… with a mind imbued with altruistic joy… with a mind imbued with equanimity, he dwelt pervading one direction, likewise the second, likewise the third, likewise the fourth; |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. |
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. |
And King Maghadeva, Ānanda, played children’s games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, ruled the kingdom for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home life into homelessness in this very Maghadeva’s Mango Grove, he lived the holy life. |
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi. |
Having developed the four divine abidings, at the breakup of the body, after death, he was reborn in the Brahma-world. |
Atha kho rañño, ānanda, maghadevassa putto bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: |
Then, Ānanda, the son of King Maghadeva, after many years, many hundreds of years, many thousands of years had passed, addressed his barber: |
‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha kho āroceyyāsī’ti. |
‘When, my good barber, you see grey hairs arisen on my head, then you should inform me.’ |
‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi. |
‘Yes, deva,’ Ānanda, the barber replied to the son of King Maghadeva. |
Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa puttassa sirasmiṁ palitāni jātāni. |
And, Ānanda, after many years, many hundreds of years, many thousands of years had passed, the barber saw grey hairs arisen on the head of King Maghadeva’s son. |
Disvāna rañño maghadevassa puttaṁ etadavoca: |
Seeing them, he said to King Maghadeva’s son: |
‘pātubhūtā kho devassa devadūtā; |
‘The deva’s divine messengers have appeared; grey hairs are seen arisen on your head.’ |
dissanti sirasmiṁ palitāni jātānī’ti. |
‘Then, my good barber, carefully pluck out those grey hairs with tongs and place them in my cupped hands.’ |
‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. |
‘Yes, deva,’ Ānanda, the barber replied to the son of King Maghadeva, and having carefully plucked out those grey hairs with tongs, he placed them in the cupped hands of King Maghadeva’s son. |
‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā rañño maghadevassa puttassa añjalismiṁ patiṭṭhāpesi. |
Then, Ānanda, the son of King Maghadeva, having given the barber a choice village, had his eldest son, the prince, summoned and said this: |
Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: |
‘The divine messengers have appeared for me, dear prince; |
‘pātubhūtā kho me, tāta kumāra, devadūtā; |
grey hairs are seen arisen on my head; |
dissanti sirasmiṁ palitāni jātāni; |
I have enjoyed human sensual pleasures; |
bhuttā kho pana me mānusakā kāmā; |
it is time to seek divine sensual pleasures. |
samayo dibbe kāme pariyesituṁ. |
Come, dear prince, take over this kingdom. |
Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. |
As for me, I will shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. |
Therefore, dear prince, when you too see grey hairs arisen on your head, then, having given the barber a choice village and having duly instructed your eldest son, the prince, in the kingdom, you should shave off your hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. |
Continue this good tradition established by me; do not be the last man for me. |
Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. |
For, dear prince, in whatever generation of men such a good tradition is cut off, he is their last man. |
Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. |
This I tell you, dear prince—continue this good tradition established by me; do not be the last man for me.’ |
Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi—yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti. |
Then, Ānanda, the son of King Maghadeva, having given the barber a choice village and having duly instructed his eldest son, the prince, in the kingdom, in this very Maghadeva’s Mango Grove shaved off his hair and beard, put on the saffron robes, and went forth from the home life into homelessness. |
Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. |
He dwelt pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; |
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. |
With a mind imbued with compassion… with a mind imbued with altruistic joy… with a mind imbued with equanimity, he dwelt pervading one direction, likewise the second, likewise the third, likewise the fourth; |
Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. |
And the son of King Maghadeva, Ānanda, played children’s games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, ruled the kingdom for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home life into homelessness in this very Maghadeva’s Mango Grove, he lived the holy life. |
Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. |
Having developed the four divine abidings, at the breakup of the body, after death, he was reborn in the Brahma-world. |
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi. |
Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁsu. |
And, Ānanda, the sons and grandsons of King Maghadeva, for eighty-four thousand generations of kings in that lineage, in this very Maghadeva’s Mango Grove shaved off their hair and beards, put on the saffron robes, and went forth from the home life into homelessness. |
Te mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
They dwelt pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. |
so above, below, around, and everywhere, and to all as to themselves, they dwelt pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
With a mind imbued with compassion… with a mind imbued with altruistic joy… with a mind imbued with equanimity, they dwelt pervading one direction, likewise the second, likewise the third, likewise the fourth; |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. |
so above, below, around, and everywhere, and to all as to himself, they dwelt pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Caturāsītivassasahassāni kumārakīḷitaṁ kīḷiṁsu, caturāsītivassasahassāni oparajjaṁ kāresuṁ, caturāsītivassasahassāni rajjaṁ kāresuṁ, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajitā brahmacariyamacariṁsu. |
They played children’s games for eighty-four thousand years, acted as viceroys for eighty-four thousand years, ruled the kingdom for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home life into homelessness in this very Maghadeva’s Mango Grove, they lived the holy life. |
Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpagā ahesuṁ. |
Having developed the four divine abidings, at the breakup of the body, after death, they were reborn in the Brahma-world. |
Nimi tesaṁ rājā pacchimako ahosi dhammiko dhammarājā dhamme ṭhito mahārājā; |
Nimi was the last of those kings, a righteous king ruling by righteousness, a great king established in righteousness; |
dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; |
he practiced righteousness towards brahmin householders, townspeople, and countryfolk; |
uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa. |
and he observed the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight. |
Bhūtapubbaṁ, ānanda, devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: |
Formerly, Ānanda, among the Tāvatiṁsa devas, sitting and assembled in the Sudhammā assembly hall, this discussion arose: |
‘lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; |
‘Gains indeed, sirs, for the Videhans! Well-gained indeed, sirs, for the Videhans, for whom King Nimi is a righteous king ruling by righteousness, a great king established in righteousness; |
dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; |
he practices righteousness towards brahmin householders, townspeople, and countryfolk; |
uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti. |
and he observes the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight!’ |
Atha kho, ānanda, sakko devānamindo deve tāvatiṁse āmantesi: |
Then, Ānanda, Sakka, ruler of devas, addressed the Tāvatiṁsa devas: |
‘iccheyyātha no tumhe, mārisā, nimiṁ rājānaṁ daṭṭhun’ti? |
‘Would you, sirs, wish to see King Nimi?’ |
‘Icchāma mayaṁ, mārisa, nimiṁ rājānaṁ daṭṭhun’ti. |
‘We wish, sir, to see King Nimi.’ |
Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṁnhāto uposathiko uparipāsādavaragato nisinno hoti. |
Now on that occasion, Ānanda, King Nimi, on that Uposatha day, the fifteenth, having washed his head, an Uposatha observer, was sitting on the upper terrace of his palace. |
Atha kho, ānanda, sakko devānamindo—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, Ānanda, Sakka, ruler of devas—just as a strong man might extend his flexed arm, or flex his extended arm; |
evameva—devesu tāvatiṁsesu antarahito nimissa rañño pamukhe pāturahosi. |
even so—vanished from among the Tāvatiṁsa devas and appeared in front of King Nimi. |
Atha kho, ānanda, sakko devānamindo nimiṁ rājānaṁ etadavoca: |
Then, Ānanda, Sakka, ruler of devas, said to King Nimi: |
‘lābhā te, mahārāja, suladdhaṁ te, mahārāja. |
‘Gains for you, great king, well-gained for you, great king! |
Devā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamānarūpā sannisinnā: |
The Tāvatiṁsa devas, great king, sitting in the Sudhammā assembly hall, are praising you thus: |
“lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; |
“Gains indeed, sirs, for the Videhans! Well-gained indeed, sirs, for the Videhans, for whom King Nimi is a righteous king ruling by righteousness, a great king established in righteousness; |
dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; |
he practices righteousness towards brahmin householders, townspeople, and countryfolk; |
uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti. |
and he observes the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight!” |
Devā te, mahārāja, tāvatiṁsā dassanakāmā. |
The Tāvatiṁsa devas, great king, are eager to see you. |
Tassa te ahaṁ, mahārāja, sahassayuttaṁ ājaññarathaṁ pahiṇissāmi; |
For you, great king, I will send a chariot yoked with a thousand thoroughbreds; |
abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti. |
ascend, great king, the divine vehicle without trembling.’ |
Adhivāsesi kho, ānanda, nimi rājā tuṇhībhāvena. |
King Nimi, Ānanda, consented by silence. |
Atha kho, ānanda, sakko devānamindo nimissa rañño adhivāsanaṁ viditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, Ānanda, Sakka, ruler of devas, having understood King Nimi’s consent—just as a strong man might extend his flexed arm, or flex his extended arm; |
evameva—nimissa rañño pamukhe antarahito devesu tāvatiṁsesu pāturahosi. |
even so—vanished from in front of King Nimi and appeared among the Tāvatiṁsa devas. |
Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: |
Then, Ānanda, Sakka, ruler of devas, addressed Mātali the charioteer: |
‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā evaṁ vadehi—ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; |
‘Come, my good Mātali, yoke the chariot with a thousand thoroughbreds, and approaching King Nimi, say this—This chariot, great king, yoked with a thousand thoroughbreds, has been sent by Sakka, ruler of devas; |
abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti. |
ascend, great king, the divine vehicle without trembling.’ |
‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā etadavoca: |
‘Yes, good sir,’ Ānanda, Mātali the charioteer replied to Sakka, ruler of devas, and having yoked the chariot with a thousand thoroughbreds, approached King Nimi and said this: |
‘ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; |
‘This chariot, great king, yoked with a thousand thoroughbreds, has been sent by Sakka, ruler of devas; |
abhiruha, mahārāja, dibbaṁ yānaṁ avikampamāno. |
ascend, great king, the divine vehicle without trembling. |
Api ca, mahārāja, katamena taṁ nemi, yena vā pāpakammā pāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedenti, yena vā kalyāṇakammā kalyāṇakammānaṁ vipākaṁ paṭisaṁvedentī’ti? |
And also, great king, by which way shall I take you—by the way where evil-doers experience the result of their evil deeds, or by the way where doers of good deeds experience the result of their good deeds?’ |
‘Ubhayeneva maṁ, mātali, nehī’ti. |
‘Take me by both ways, Mātali.’ |
Sampavesesi kho, ānanda, mātali, saṅgāhako nimiṁ rājānaṁ sudhammaṁ sabhaṁ. |
Mātali the charioteer, Ānanda, escorted King Nimi to the Sudhammā assembly hall. |
Addasā kho, ānanda, sakko devānamindo nimiṁ rājānaṁ dūratova āgacchantaṁ. |
And Sakka, ruler of devas, Ānanda, saw King Nimi coming from afar. |
Disvāna nimiṁ rājānaṁ etadavoca: |
Seeing him, he said to King Nimi: |
‘ehi kho, mahārāja. |
‘Come, great king! |
Svāgataṁ, mahārāja. |
Welcome, great king! |
Devā te dassanakāmā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamānarūpā sannisinnā: |
The Tāvatiṁsa devas are eager to see you, great king, sitting in the Sudhammā assembly hall, praising you thus: |
“lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; |
“Gains indeed, sirs, for the Videhans! Well-gained indeed, sirs, for the Videhans, for whom King Nimi is a righteous king ruling by righteousness, a great king established in righteousness; |
dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; |
he practices righteousness towards brahmin householders, townspeople, and countryfolk; |
uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti. |
and he observes the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight!” |
Devā te, mahārāja, tāvatiṁsā dassanakāmā. |
The Tāvatiṁsa devas, great king, are eager to see you. |
Abhirama, mahārāja, devesu devānubhāvenā’ti. |
Delight, great king, among the devas with divine majesty.’ |
‘Alaṁ, mārisa, tattheva maṁ mithilaṁ paṭinetu. |
‘Enough, sir, take me back to Mithilā right there. |
Tathāhaṁ dhammaṁ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; |
There I will practice righteousness towards brahmin householders, townspeople, and countryfolk; |
uposathañca upavasāmi cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti. |
and I observe the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight.’ |
Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: |
Then, Ānanda, Sakka, ruler of devas, addressed Mātali the charioteer: |
‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinehī’ti. |
‘Come, my good Mātali, yoke the chariot with a thousand thoroughbreds and take King Nimi back to Mithilā right there.’ |
‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinesi. |
‘Yes, good sir,’ Ānanda, Mātali the charioteer replied to Sakka, ruler of devas, and having yoked the chariot with a thousand thoroughbreds, he took King Nimi back to Mithilā right there. |
Tatra sudaṁ, ānanda, nimi rājā dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassāti. |
There, Ānanda, King Nimi practiced righteousness towards brahmin householders, townspeople, and countryfolk, and observed the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight. |
Atha kho, ānanda, nimi rājā bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: |
Then, Ānanda, King Nimi, after many years, many hundreds of years, many thousands of years had passed, addressed his barber: |
‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti. |
‘When, my good barber, you see grey hairs arisen on my head, then you should inform me.’ |
‘Evaṁ, devā’ti kho, ānanda, kappako nimissa rañño paccassosi. |
‘Yes, deva,’ Ānanda, the barber replied to King Nimi. |
Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena nimissa rañño sirasmiṁ palitāni jātāni. |
And, Ānanda, after many years, many hundreds of years, many thousands of years had passed, the barber saw grey hairs arisen on King Nimi’s head. |
Disvāna nimiṁ rājānaṁ etadavoca: |
Seeing them, he said to King Nimi: |
‘pātubhūtā kho devassa devadūtā; |
‘The deva’s divine messengers have appeared; grey hairs are seen arisen on your head.’ |
dissanti sirasmiṁ palitāni jātānī’ti. |
‘Then, my good barber, carefully pluck out those grey hairs with tongs and place them in my cupped hands.’ |
‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. |
‘Yes, deva,’ Ānanda, the barber replied to King Nimi, and having carefully plucked out those grey hairs with tongs, he placed them in King Nimi’s cupped hands. |
‘Evaṁ, devā’ti kho, ānanda, kappako nimissa rañño paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā nimissa rañño añjalismiṁ patiṭṭhāpesi. |
Then, Ānanda, King Nimi, having given the barber a choice village, had his eldest son, the prince, summoned and said this: |
Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: |
‘The divine messengers have appeared for me, dear prince; |
‘pātubhūtā kho me, tāta kumāra, devadūtā; |
grey hairs are seen arisen on my head; |
dissanti sirasmiṁ palitāni jātāni; |
I have enjoyed human sensual pleasures; |
bhuttā kho pana me mānusakā kāmā; |
it is time to seek divine sensual pleasures. |
samayo dibbe kāme pariyesituṁ. |
Come, dear prince, take over this kingdom. |
Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. |
As for me, I will shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. |
Therefore, dear prince, when you too see grey hairs arisen on your head, then, having given the barber a choice village and having duly instructed your eldest son, the prince, in the kingdom, you should shave off your hair and beard, put on the saffron robes, and go forth from the home life into homelessness. |
Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. |
Continue this good tradition established by me; do not be the last man for me. |
Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. |
For, dear prince, in whatever generation of men such a good tradition is cut off, he is their last man. |
Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. |
This I tell you, dear prince: |
Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi: |
“Continue this good tradition established by me; do not be the last man for me.”’ |
“yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī”’ti. |
Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. |
Then, Ānanda, King Nimi, having given the barber a choice village and having duly instructed his eldest son, the prince, in the kingdom, in this very Maghadeva’s Mango Grove shaved off his hair and beard, put on the saffron robes, and went forth from the home life into homelessness. |
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
He dwelt pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. |
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
With a mind imbued with compassion… with a mind imbued with altruistic joy… with a mind imbued with equanimity, he dwelt pervading one direction, likewise the second, likewise the third, likewise the fourth; |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. |
so above, below, around, and everywhere, and to all as to himself, he dwelt pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Nimi kho panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. |
And King Nimi, Ānanda, played children’s games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, ruled the kingdom for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home life into homelessness in this very Maghadeva’s Mango Grove, he lived the holy life. |
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi. |
Having developed the four divine abidings, at the breakup of the body, after death, he was reborn in the Brahma-world. |
Nimissa kho panānanda, rañño kaḷārajanako nāma putto ahosi. |
And King Nimi’s son, Ānanda, was named Kaḷārajanaka. |
Na so agārasmā anagāriyaṁ pabbaji. |
He did not go forth from the home life into homelessness. |
So taṁ kalyāṇaṁ vattaṁ samucchindi. |
He cut off that good tradition. |
So tesaṁ antimapuriso ahosi. |
He was their last man. |
Siyā kho pana te, ānanda, evamassa: |
It might be, Ānanda, that you think: |
‘añño nūna tena samayena rājā maghadevo ahosi, yena taṁ kalyāṇaṁ vattaṁ nihitan’ti. |
‘Surely, at that time, King Maghadeva, by whom that good tradition was established, was someone else.’ |
Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. |
But it should not be seen like that, Ānanda. |
Ahaṁ tena samayena rājā maghadevo ahosiṁ. |
I myself was King Maghadeva at that time. |
Ahaṁ taṁ kalyāṇaṁ vattaṁ nihiniṁ, mayā taṁ kalyāṇaṁ vattaṁ nihitaṁ; |
I established that good tradition; by me that good tradition was established; |
pacchimā janatā anuppavattesi. |
later generations continued it. |
Taṁ kho panānanda, kalyāṇaṁ vattaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā. |
That good tradition, Ānanda, does not lead to disenchantment, not to dispassion, not to cessation, not to peace, not to direct knowledge, not to enlightenment, not to Nibbāna, only as far as rebirth in the Brahma-world. |
Idaṁ kho panānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. |
But this good tradition, Ānanda, now established by me, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Katamañcānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? |
And what, Ānanda, is this good tradition now established by me that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
It is this Noble Eightfold Path, namely—Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. |
Idaṁ kho, ānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. |
This, Ānanda, is the good tradition now established by me that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: |
This I say to you, Ānanda: |
‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’. |
‘Continue this good tradition established by me; do not be the last men for me.’ |
Yasmiṁ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. |
For, Ānanda, in whatever generation of men such a good tradition is cut off, he is their last man. |
Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: |
This I say to you, Ānanda: |
‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvatthā’”ti. |
‘Continue this good tradition established by me; do not be the last men for me.’” |
Idamavoca bhagavā. |
Thus said the Blessed One. |
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. |
Pleased, the venerable Ānanda delighted in the Blessed One’s words. |
Maghadevasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Discourse on Maghadeva, the third. |
mn84 |
mn84 |
Majjhima Nikāya 84 |
Middle Length Discourses 84 |
Madhurasutta |
The Discourse at Madhurā |
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane. |
Thus have I heard. On one occasion the venerable Mahākaccāna was dwelling at Madhurā in the Gundāvana. |
Assosi kho rājā mādhuro avantiputto: |
King Madhura Avantiputta heard: |
“samaṇo khalu, bho, kaccāno madhurāyaṁ viharati gundāvane. |
“The recluse Kaccāna, indeed, sirs, is dwelling at Madhurā in the Gundāvana. |
Taṁ kho pana bhavantaṁ kaccānaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now, regarding that Master Kaccāna, such a lovely report of his fame has spread: |
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. |
‘He is wise, accomplished, intelligent, learned, an eloquent speaker, of fine wit, mature and an Arahant.’ |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good indeed to see such Arahants.” |
Atha kho rājā mādhuro avantiputto bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi madhurāya niyyāsi mahaccarājānubhāvena āyasmantaṁ mahākaccānaṁ dassanāya. |
Then King Madhura Avantiputta, having had magnificent chariots yoked, mounted a magnificent chariot, and with magnificent chariots departed from Madhurā with great royal majesty to see the venerable Mahākaccāna. |
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yenāyasmā mahākaccāno tenupasaṅkami; |
Having gone by chariot as far as the ground was passable for chariots, he dismounted from his chariot and approached the venerable Mahākaccāna on foot; |
upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. |
having approached, he exchanged greetings with the venerable Mahākaccāna. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down at one side. |
Ekamantaṁ nisinno kho rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca: |
Sitting at one side, King Madhura Avantiputta said to the venerable Mahākaccāna: |
“brāhmaṇā, bho kaccāna, evamāhaṁsu: |
“The brahmins, Master Kaccāna, say this: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
‘The brahmin is the highest caste, any other caste is inferior; |
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
the brahmin is the fair caste, any other caste is dark; |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
only brahmins are purified, not non-brahmins; |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. |
brahmins are Brahmā’s own sons, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ |
Idha bhavaṁ kaccāno kimakkhāyī”ti? |
What does Master Kaccāna say to this?” |
“Ghosoyeva kho eso, mahārāja, lokasmiṁ: |
“This is just a saying in the world, great king: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
‘The brahmin is the highest caste, any other caste is inferior; |
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
the brahmin is the fair caste, any other caste is dark; |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
only brahmins are purified, not non-brahmins; |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. |
brahmins are Brahmā’s own sons, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ |
Tadamināpetaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: |
That this is just a saying in the world, great king, can be understood by this method: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’ |
Taṁ kiṁ maññasi, mahārāja, khattiyassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … brāhmaṇopissāssa … vessopissāssa … suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti? |
What do you think, great king? If a khattiya were to prosper in wealth or grain or silver or gold, would another khattiya rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… would a brahmin… would a vessa… would a sudda rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly?” |
“Khattiyassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … brāhmaṇopissāssa … vessopissāssa … suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti. |
“If, Master Kaccāna, a khattiya were to prosper in wealth or grain or silver or gold, another khattiya would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… so too a brahmin… so too a vessa… so too a sudda would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly.” |
“Taṁ kiṁ maññasi, mahārāja, brāhmaṇassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … vessopissāssa … suddopissāssa … khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti? |
“What do you think, great king? If a brahmin were to prosper in wealth or grain or silver or gold, would another brahmin rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… would a vessa… would a sudda… would a khattiya rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly?” |
“Brāhmaṇassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … vessopissāssa … suddopissāssa … khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti. |
“If, Master Kaccāna, a brahmin were to prosper in wealth or grain or silver or gold, another brahmin would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… so too a vessa… so too a sudda… so too a khattiya would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly.” |
“Taṁ kiṁ maññasi, mahārāja, vessassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … suddopissāssa … khattiyopissāssa … brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti? |
“What do you think, great king? If a vessa were to prosper in wealth or grain or silver or gold, would another vessa rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… would a sudda… would a khattiya… would a brahmin rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly?” |
“Vessassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … suddopissāssa … khattiyopissāssa … brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti. |
“If, Master Kaccāna, a vessa were to prosper in wealth or grain or silver or gold, another vessa would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… so too a sudda… so too a khattiya… so too a brahmin would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly.” |
“Taṁ kiṁ maññasi, mahārāja, suddassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … khattiyopissāssa … brāhmaṇopissāssa … vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti? |
“What do you think, great king? If a sudda were to prosper in wealth or grain or silver or gold, would another sudda rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… would a khattiya… would a brahmin… would a vessa rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly?” |
“Suddassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādīti … khattiyopissāssa … brāhmaṇopissāssa … vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti. |
“If, Master Kaccāna, a sudda were to prosper in wealth or grain or silver or gold, another sudda would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly… so too a khattiya… so too a brahmin… so too a vessa would rise before him, retire after him, be an obedient attendant, behave agreeably, and speak endearingly.” |
“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? |
“What do you think, great king, this being so, are these four castes equal or not? |
Kathaṁ vā te ettha hotī”ti? |
Or how does it appear to you in this matter?” |
“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. |
“Certainly, Master Kaccāna, this being so, these four castes are equal. |
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. |
I see no difference among them in this respect.” |
“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: |
“By this method too, great king, it can be understood that this is just a saying in the world: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’ |
Taṁ kiṁ maññasi, mahārāja, idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā? |
What do you think, great king? Suppose there were a khattiya here who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view. At the breakup of the body, after death, would he be reborn in a state of deprivation, a bad destination, a downfall, in hell, or not? |
Kathaṁ vā te ettha hotī”ti? |
Or how does it appear to you in this matter?” |
“Khattiyopi hi, bho kaccāna, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
“A khattiya too, Master Kaccāna, who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view, at the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, a downfall, in hell. |
Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. |
So it appears to me in this matter, and so I have heard from Arahants.” |
“Sādhu sādhu, mahārāja. |
“Good, good, great king! |
Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. |
It is good that it so appears to you, great king, and good that you have so heard from Arahants. |
Taṁ kiṁ maññasi, mahārāja, idhassa brāhmaṇo …pe… idhassa vesso …pe… idhassa suddo pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā? |
What do you think, great king? Suppose there were a brahmin here… (and so on)... suppose there were a vessa… (and so on)... suppose there were a sudda here who destroys life, takes what is not given… (and so on)... and holds wrong view. At the breakup of the body, after death, would he be reborn in a state of deprivation, a bad destination, a downfall, in hell, or not? |
Kathaṁ vā te ettha hotī”ti? |
Or how does it appear to you in this matter?” |
“Suddopi hi, bho kaccāna, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
“A sudda too, Master Kaccāna, who destroys life, takes what is not given… (and so on)... and holds wrong view, at the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, a downfall, in hell. |
Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. |
So it appears to me in this matter, and so I have heard from Arahants.” |
“Sādhu sādhu, mahārāja. |
“Good, good, great king! |
Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. |
It is good that it so appears to you, great king, and good that you have so heard from Arahants. |
Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? |
What do you think, great king, this being so, are these four castes equal or not? |
Kathaṁ vā te ettha hotī”ti? |
Or how does it appear to you in this matter?” |
“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. |
“Certainly, Master Kaccāna, this being so, these four castes are equal. |
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. |
I see no difference among them in this respect.” |
“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: |
“By this method too, great king, it can be understood that this is just a saying in the world: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’” |
“Taṁ kiṁ maññasi, mahārāja, idhassa khattiyo pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā? |
“What do you think, great king? Suppose there were a khattiya here who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and holds right view. At the breakup of the body, after death, would he be reborn in a good destination, a heavenly world, or not? |
Kathaṁ vā te ettha hotī”ti? |
Or how does it appear to you in this matter?” |
“Khattiyopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. |
“A khattiya too, Master Kaccāna, who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and holds right view, at the breakup of the body, after death, would be reborn in a good destination, a heavenly world. |
Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. |
So it appears to me in this matter, and so I have heard from Arahants.” |
“Sādhu sādhu, mahārāja. |
“Good, good, great king! |
Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. |
It is good that it so appears to you, great king, and good that you have so heard from Arahants. |
Taṁ kiṁ maññasi, mahārāja, idhassa brāhmaṇo, idhassa vesso, idhassa suddo pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā? |
What do you think, great king? Suppose there were a brahmin, suppose there were a vessa, suppose there were a sudda who abstains from destroying life, abstains from taking what is not given… (and so on)... and holds right view. At the breakup of the body, after death, would he be reborn in a good destination, a heavenly world, or not? |
Kathaṁ vā te ettha hotī”ti? |
Or how does it appear to you in this matter?” |
“Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. |
“A sudda too, Master Kaccāna, who abstains from destroying life, abstains from taking what is not given… (and so on)... and holds right view, at the breakup of the body, after death, would be reborn in a good destination, a heavenly world. |
Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. |
So it appears to me in this matter, and so I have heard from Arahants.” |
“Sādhu sādhu, mahārāja. |
“Good, good, great king! |
Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. |
It is good that it so appears to you, great king, and good that you have so heard from Arahants. |
Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? |
What do you think, great king, this being so, are these four castes equal or not? |
Kathaṁ vā te ettha hotī”ti? |
Or how does it appear to you in this matter?” |
“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. |
“Certainly, Master Kaccāna, this being so, these four castes are equal. |
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. |
I see no difference among them in this respect.” |
“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: |
“By this method too, great king, it can be understood that this is just a saying in the world: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’” |
“Taṁ kiṁ maññasi, mahārāja, idha khattiyo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ: |
“What do you think, great king? Suppose a khattiya here were to break into houses, or commit robbery, or commit burglary, or commit highway robbery, or commit adultery, and your men were to catch him and show him to you, saying: |
‘ayaṁ te, deva, coro āgucārī. |
‘This, deva, is a thief, an offender. |
Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. |
Inflict on him whatever punishment you wish.’ |
Kinti naṁ kareyyāsī”ti? |
What would you do to him?” |
“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. |
“We would execute him, Master Kaccāna, or confiscate his property, or banish him, or deal with him as appropriate. |
Taṁ kissa hetu? |
What is the reason for that? |
Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; |
Because, Master Kaccāna, his former designation ‘khattiya’ has vanished; |
corotveva saṅkhyaṁ gacchatī”ti. |
he is reckoned simply as a thief.” |
“Taṁ kiṁ maññasi, mahārāja, idha brāhmaṇo, idha vesso, idha suddo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ: |
“What do you think, great king? Suppose a brahmin here, suppose a vessa here, suppose a sudda here were to break into houses, or commit robbery, or commit burglary, or commit highway robbery, or commit adultery, and your men were to catch him and show him to you, saying: |
‘ayaṁ te, deva, coro āgucārī. |
‘This, deva, is a thief, an offender. |
Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. |
Inflict on him whatever punishment you wish.’ |
Kinti naṁ kareyyāsī”ti? |
What would you do to him?” |
“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. |
“We would execute him, Master Kaccāna, or confiscate his property, or banish him, or deal with him as appropriate. |
Taṁ kissa hetu? |
What is the reason for that? |
Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; |
Because, Master Kaccāna, his former designation ‘sudda’ has vanished; |
corotveva saṅkhyaṁ gacchatī”ti. |
he is reckoned simply as a thief.” |
“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? |
“What do you think, great king, this being so, are these four castes equal or not? |
Kathaṁ vā te ettha hotī”ti? |
Or how does it appear to you in this matter?” |
“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. |
“Certainly, Master Kaccāna, this being so, these four castes are equal. |
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. |
I see no difference among them in this respect.” |
“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: |
“By this method too, great king, it can be understood that this is just a saying in the world: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’” |
“Taṁ kiṁ maññasi, mahārāja, idha khattiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā, virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo. |
“What do you think, great king? Suppose a khattiya here, having shaved off his hair and beard, put on the saffron robes, and gone forth from the home life into homelessness, were to abstain from destroying life, abstain from taking what is not given, abstain from false speech, be an observer of the night-fast, eat only one meal a day, be celibate, virtuous, of lovely character. |
Kinti naṁ kareyyāsī”ti? |
What would you do to him?” |
“Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. |
“We would pay homage to him, Master Kaccāna, or rise up for him, or invite him to a seat, or invite him to accept robes, almsfood, lodging, and medicinal requisites for the sick, or we would arrange for his lawful protection and guarding. |
Taṁ kissa hetu? |
What is the reason for that? |
Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; |
Because, Master Kaccāna, his former designation ‘khattiya’ has vanished; |
samaṇotveva saṅkhyaṁ gacchatī”ti. |
he is reckoned simply as a recluse.” |
“Taṁ kiṁ maññasi, mahārāja, idha brāhmaṇo, idha vesso, idha suddo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo. |
“What do you think, great king? Suppose a brahmin here, suppose a vessa here, suppose a sudda here, having shaved off his hair and beard, put on the saffron robes, and gone forth from the home life into homelessness, were to abstain from destroying life, abstain from taking what is not given, abstain from false speech, be an observer of the night-fast, eat only one meal a day, be celibate, virtuous, of lovely character. |
Kinti naṁ kareyyāsī”ti? |
What would you do to him?” |
“Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. |
“We would pay homage to him, Master Kaccāna, or rise up for him, or invite him to a seat, or invite him to accept robes, almsfood, lodging, and medicinal requisites for the sick, or we would arrange for his lawful protection and guarding. |
Taṁ kissa hetu? |
What is the reason for that? |
Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; |
Because, Master Kaccāna, his former designation ‘sudda’ has vanished; |
samaṇotveva saṅkhyaṁ gacchatī”ti. |
he is reckoned simply as a recluse.” |
“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? |
“What do you think, great king, this being so, are these four castes equal or not? |
Kathaṁ vā te ettha hotī”ti? |
Or how does it appear to you in this matter?” |
“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. |
“Certainly, Master Kaccāna, this being so, these four castes are equal. |
Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. |
I see no difference among them in this respect.” |
“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: |
“By this method too, great king, it can be understood that this is just a saying in the world: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
‘The brahmin is the highest caste, any other caste is inferior; |
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
the brahmin is the fair caste, any other caste is dark; |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
only brahmins are purified, not non-brahmins; |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti. |
brahmins are Brahmā’s own sons, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’” |
Evaṁ vutte, rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca: |
When this was said, King Madhura Avantiputta said to the venerable Mahākaccāna: |
“abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. |
“Excellent, Master Kaccāna, excellent, Master Kaccāna! |
Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; |
Just as, Master Kaccāna, one might set upright what has been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight can see forms; |
evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by Master Kaccāna. |
Esāhaṁ bhavantaṁ kaccānaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go to Master Kaccāna for refuge, and to the Dhamma and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Let Master Kaccāna remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” |
“Mā kho maṁ tvaṁ, mahārāja, saraṇaṁ agamāsi. |
“Do not, great king, go to me for refuge. |
Tameva tvaṁ bhagavantaṁ saraṇaṁ gaccha yamahaṁ saraṇaṁ gato”ti. |
Go for refuge to that same Blessed One to whom I have gone for refuge.” |
“Kahaṁ pana, bho kaccāna, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti? |
“But where, Master Kaccāna, does that Blessed One, the Arahant, the Perfectly Enlightened One, now dwell?” |
“Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṁ sammāsambuddho”ti. |
“That Blessed One, the Arahant, the Perfectly Enlightened One, great king, has now attained Parinibbāna.” |
“Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. |
“If, Master Kaccāna, we were to hear that that Blessed One was at a distance of ten yojanas, we would go ten yojanas to see that Blessed One, the Arahant, the Perfectly Enlightened One. |
Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ vīsatiyā yojanesu, tiṁsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. |
If, Master Kaccāna, we were to hear that that Blessed One was at a distance of twenty yojanas, thirty yojanas, forty yojanas, fifty yojanas, we would go even fifty yojanas to see that Blessed One, the Arahant, the Perfectly Enlightened One. |
Yojanasate cepi mayaṁ bho kaccāna, suṇeyyāma taṁ bhagavantaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. |
Even if, Master Kaccāna, we were to hear that that Blessed One was at a distance of a hundred yojanas, we would go even a hundred yojanas to see that Blessed One, the Arahant, the Perfectly Enlightened One. |
Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṁ bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
But since, Master Kaccāna, that Blessed One has attained Parinibbāna, we go for refuge to that Blessed One who has attained Parinibbāna, and to the Dhamma and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Let Master Kaccāna remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” |
Madhurasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Discourse at Madhurā, the fourth. |
mn85 |
mn85 |
Majjhima Nikāya 85 |
Middle Length Discourses 85 |
Bodhirājakumārasutta |
The Discourse to Prince Bodhi |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira, in the Bhesakaḷā Grove, the Deer Park. |
Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. |
Now on that occasion a palace named Kokanada had recently been built for Prince Bodhi, and it had not yet been inhabited by any recluse or brahmin or any human being. |
Atha kho bodhi rājakumāro sañjikāputtaṁ māṇavaṁ āmantesi: |
Then Prince Bodhi addressed the young man Sañjikāputta: |
“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; |
“Come, my good Sañjikāputta, approach the Blessed One; |
upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: |
having approached, in my name bow your head at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding: |
‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. |
‘Prince Bodhi, venerable sir, bows his head at the Blessed One’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding.’ |
Evañca vadehi: |
And say this: |
‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. |
‘May the Blessed One, venerable sir, consent to a meal from Prince Bodhi tomorrow, together with the Saṅgha of bhikkhus.’” |
“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, sir,” the young man Sañjikāputta replied to Prince Bodhi, and he approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down at one side. |
Ekamantaṁ nisinno kho sañjikāputto māṇavo bhagavantaṁ etadavoca: |
Sitting at one side, the young man Sañjikāputta said to the Blessed One: |
“bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. |
“Prince Bodhi, Master Gotama, bows his head at Master Gotama’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding. |
Evañca vadeti: |
And he says this: |
‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. |
‘May Master Gotama consent to a meal from Prince Bodhi tomorrow, together with the Saṅgha of bhikkhus.’” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; |
Then the young man Sañjikāputta, having understood the Blessed One’s consent, rose from his seat and approached Prince Bodhi; |
upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca: |
having approached, he said to Prince Bodhi: |
“avocumha bhoto vacanena taṁ bhavantaṁ gotamaṁ: |
“We conveyed your message to that Master Gotama: |
‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. |
‘Prince Bodhi, Master Gotama, bows his head at Master Gotama’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding. |
Evañca vadeti—adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. |
And he says this—May Master Gotama consent to a meal from Prince Bodhi tomorrow, together with the Saṅgha of bhikkhus.’ |
Adhivuṭṭhañca pana samaṇena gotamenā”ti. |
And consent has been given by the recluse Gotama.” |
Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi: |
Then Prince Bodhi, at the end of that night, having had excellent hard and soft food prepared in his own residence, and having had the Kokanada palace spread with white cloths right up to the last step of the staircase, addressed the young man Sañjikāputta: |
“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; |
“Come, my good Sañjikāputta, approach the Blessed One; |
upasaṅkamitvā bhagavato kālaṁ ārocehi: |
having approached, announce the time to the Blessed One: |
‘kālo, bhante, niṭṭhitaṁ bhattan’”ti. |
‘It is time, venerable sir, the meal is ready.’” |
“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, sir,” the young man Sañjikāputta replied to Prince Bodhi, and he approached the Blessed One; |
upasaṅkamitvā bhagavato kālaṁ ārocesi: |
having approached, he announced the time to the Blessed One: |
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. |
“It is time, Master Gotama, the meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami. |
Then the Blessed One, having dressed in the morning, took his bowl and outer robe and approached Prince Bodhi’s residence. |
Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṁ āgamayamāno. |
Now on that occasion Prince Bodhi was standing outside the gateway, awaiting the Blessed One. |
Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ. |
Prince Bodhi saw the Blessed One coming in the distance. |
Disvāna paccuggantvā bhagavantaṁ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. |
Seeing him, he went out to meet him, paid homage to the Blessed One, and leading the way, approached the Kokanada palace. |
Atha kho bhagavā pacchimaṁ sopānakaḷevaraṁ nissāya aṭṭhāsi. |
Then the Blessed One stood by the last step of the staircase. |
Atha kho bodhi rājakumāro bhagavantaṁ etadavoca: |
Then Prince Bodhi said to the Blessed One: |
“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; |
“Let the Blessed One, venerable sir, ascend upon the cloths, let the Well-Farer ascend upon the cloths; |
yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. |
that it may be for my long-term welfare and happiness.” |
Evaṁ vutte, bhagavā tuṇhī ahosi. |
When this was said, the Blessed One remained silent. |
Dutiyampi kho …pe… tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca: |
A second time… (and so on)... a third time Prince Bodhi said to the Blessed One: |
“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; |
“Let the Blessed One, venerable sir, ascend upon the cloths, let the Well-Farer ascend upon the cloths; |
yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. |
that it may be for my long-term welfare and happiness.” |
Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi. |
Then the Blessed One looked towards the venerable Ānanda. |
Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca: |
Then the venerable Ānanda said to Prince Bodhi: |
“saṁharatu, rājakumāra, dussāni; |
“Remove the cloths, Prince; |
na bhagavā celapaṭikaṁ akkamissati. |
the Blessed One will not tread upon a strip of cloth. |
Pacchimaṁ janataṁ tathāgato anukampatī”ti. |
The Tathāgata has compassion for later generations.” |
Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanadapāsāde āsanāni paññapesi. |
Then Prince Bodhi had the cloths removed and had seats prepared on the upper level of the Kokanada palace. |
Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. |
Then the Blessed One ascended the Kokanada palace and sat down on the prepared seat together with the Saṅgha of bhikkhus. |
Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then Prince Bodhi, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent hard and soft food. |
Atha kho bodhi rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then Prince Bodhi, when the Blessed One had finished his meal and removed his hand from the bowl, took a certain low seat and sat down at one side. |
Ekamantaṁ nisinno kho bodhi rājakumāro bhagavantaṁ etadavoca: |
Sitting at one side, Prince Bodhi said to the Blessed One: |
“mayhaṁ kho, bhante, evaṁ hoti: |
“It occurs to me, venerable sir: |
‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’”ti. |
‘Happiness is not to be attained by happiness; happiness is to be attained by suffering.’” |
“Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
“For me too, Prince, before my enlightenment, when I was an unenlightened Bodhisatta, it occurred to me: |
‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’ti. |
‘Happiness is not to be attained by happiness; happiness is to be attained by suffering.’ |
So kho ahaṁ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. |
So I, Prince, at a later time, while still young, a black-haired youth, endowed with blessed youth, in the prime of life, though my parents wished otherwise and wept with tearful faces, shaved off my hair and beard, put on the saffron robes, and went forth from the home life into homelessness. |
So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; |
Having thus gone forth, seeking what is wholesome, searching for the unsurpassed, supreme path to peace, I approached Āḷāra Kālāma; |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
having approached, I said to Āḷāra Kālāma: |
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. |
‘I wish, friend Kālāma, to lead the holy life in this Dhamma and Discipline.’ |
Evaṁ vutte, rājakumāra, āḷāro kālāmo maṁ etadavoca: |
When this was said, Prince, Āḷāra Kālāma said to me: |
‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
‘Let the venerable one dwell; such is this Dhamma that an intelligent person can, before long, realize for himself with direct knowledge his own teacher’s doctrine, enter upon it, and abide in it.’ |
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. |
So I, Prince, before long, quickly learned that Dhamma. |
So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. |
And I, Prince, merely by lip-service, by mere recitation, claimed to speak with knowledge, and to speak as an elder, and I professed, ‘I know, I see,’ and others did likewise. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; |
‘Āḷāra Kālāma does not declare this Dhamma, having realized it for himself with direct knowledge, entered upon it, and abided in it, merely out of faith alone; |
addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. |
surely Āḷāra Kālāma dwells knowing and seeing this Dhamma.’ |
Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; |
Then I, Prince, approached Āḷāra Kālāma; |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
having approached, I said to Āḷāra Kālāma: |
‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? |
‘To what extent, friend Kālāma, do you declare this Dhamma, having realized it for yourself with direct knowledge, entered upon it, and abided in it?’ |
Evaṁ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. |
When this was said, Prince, Āḷāra Kālāma proclaimed the base of nothingness. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; |
‘Not only Āḷāra Kālāma has faith, I too have faith; |
na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe… sati … samādhi … paññā, mayhampatthi paññā. |
not only Āḷāra Kālāma has energy… (and so on)... mindfulness… concentration… wisdom, I too have wisdom. |
Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. |
Suppose I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he has realized for himself with direct knowledge, entered upon, and abides in.’ |
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. |
So I, Prince, before long, quickly realized that Dhamma for myself with direct knowledge, entered upon it, and abode in it. |
Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; |
Then I, Prince, approached Āḷāra Kālāma; |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
having approached, I said to Āḷāra Kālāma: |
‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? |
‘Is it to this extent, friend Kālāma, that you declare this Dhamma, having realized it for yourself with direct knowledge, entered upon it, and abided in it?’ |
‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. |
‘It is to this extent, friend, that I declare this Dhamma, having realized it for myself with direct knowledge, entered upon it, and abided in it.’ |
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. |
‘I too, friend, to this extent, have realized this Dhamma for myself with direct knowledge, entered upon it, and abide in it.’ |
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. |
‘It is a gain for us, friend, it is well-gained for us, friend, that we see such a venerable one as a fellow in the holy life. |
Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. |
Thus, the Dhamma that I declare I have realized for myself with direct knowledge, entered upon, and abided in, that Dhamma you have realized for yourself with direct knowledge, entered upon, and abide in. |
Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. |
The Dhamma that you have realized for yourself with direct knowledge, entered upon, and abide in, that Dhamma I declare I have realized for myself with direct knowledge, entered upon, and abided in. |
Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; |
Thus, the Dhamma that I know, that Dhamma you know; |
yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. |
the Dhamma that you know, that Dhamma I know. |
Iti yādiso ahaṁ, tādiso tuvaṁ; |
Thus, as I am, so are you; |
yādiso tuvaṁ tādiso ahaṁ. |
as you are, so am I. |
Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. |
Come now, friend, let us both together lead this group.’ |
Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. |
Thus, Prince, Āḷāra Kālāma, being my teacher, placed me, his disciple, on the same level as himself, and he honored me with lofty praise. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. |
‘This Dhamma does not lead to disenchantment, not to dispassion, not to cessation, not to peace, not to direct knowledge, not to enlightenment, not to Nibbāna, only as far as rebirth in the base of nothingness.’ |
So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. |
So I, Prince, not being satisfied with that Dhamma, became disaffected with that Dhamma and departed. |
So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; |
So I, Prince, seeking what is wholesome, searching for the unsurpassed, supreme path to peace, approached Uddaka Rāmaputta; |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
having approached, I said to Uddaka Rāmaputta: |
‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. |
‘I wish, friend, to lead the holy life in this Dhamma and Discipline.’ |
Evaṁ vutte, rājakumāra, udako rāmaputto maṁ etadavoca: |
When this was said, Prince, Uddaka Rāmaputta said to me: |
‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
‘Let the venerable one dwell; such is this Dhamma that an intelligent person can, before long, realize for himself with direct knowledge his own teacher’s doctrine, enter upon it, and abide in it.’ |
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. |
So I, Prince, before long, quickly learned that Dhamma. |
So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. |
And I, Prince, merely by lip-service, by mere recitation, claimed to speak with knowledge, and to speak as an elder, and I professed, ‘I know, I see,’ and others did likewise. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; |
‘Not only Rāma declared this Dhamma, having realized it for himself with direct knowledge, entered upon it, and abided in it, merely out of faith alone; |
addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. |
surely Rāma dwelt knowing and seeing this Dhamma.’ |
Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; |
Then I, Prince, approached Uddaka Rāmaputta; |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
having approached, I said to Uddaka Rāmaputta: |
‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? |
‘To what extent, friend, did Rāma declare this Dhamma, having realized it for himself with direct knowledge, entered upon it, and abided in it?’ |
Evaṁ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. |
When this was said, Prince, Uddaka Rāmaputta proclaimed the base of neither-perception-nor-non-perception. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; |
‘Not only Rāma had faith, I too have faith; |
na kho rāmasseva ahosi vīriyaṁ …pe… sati … samādhi … paññā, mayhampatthi paññā. |
not only Rāma had energy… (and so on)... mindfulness… concentration… wisdom, I too have wisdom. |
Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. |
Suppose I were to strive for the realization of that Dhamma which Rāma declares he realized for himself with direct knowledge, entered upon, and abides in.’ |
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. |
So I, Prince, before long, quickly realized that Dhamma for myself with direct knowledge, entered upon it, and abode in it. |
Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; |
Then I, Prince, approached Uddaka Rāmaputta; |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
having approached, I said to Uddaka Rāmaputta: |
‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? |
‘Is it to this extent, friend, that Rāma declared this Dhamma, having realized it for himself with direct knowledge, entered upon it, and abided in it?’ |
‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti. |
‘It is to this extent, friend, that Rāma declared this Dhamma, having realized it for himself with direct knowledge, entered upon it, and abided in it.’ |
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. |
‘I too, friend, to this extent, have realized this Dhamma for myself with direct knowledge, entered upon it, and abide in it.’ |
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. |
‘It is a gain for us, friend, it is well-gained for us, friend, that we see such a venerable one as a fellow in the holy life. |
Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. |
Thus, the Dhamma that Rāma declared he realized for himself with direct knowledge, entered upon, and abided in, that Dhamma you have realized for yourself with direct knowledge, entered upon, and abide in. |
Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. |
The Dhamma that you have realized for yourself with direct knowledge, entered upon, and abide in, that Dhamma Rāma declared he realized for himself with direct knowledge, entered upon, and abided in. |
Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; |
Thus, the Dhamma that Rāma directly knew, that Dhamma you know; |
yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. |
the Dhamma that you know, that Dhamma Rāma directly knew. |
Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi. |
Thus, as Rāma was, so are you; as you are, so Rāma was. |
Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. |
Come now, friend, you lead this group.’ |
Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. |
Thus, Prince, Uddaka Rāmaputta, being my fellow in the holy life, placed me in the position of a teacher, and he honored me with lofty praise. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. |
‘This Dhamma does not lead to disenchantment, not to dispassion, not to cessation, not to peace, not to direct knowledge, not to enlightenment, not to Nibbāna, only as far as rebirth in the base of neither-perception-nor-non-perception.’ |
So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. |
So I, Prince, not being satisfied with that Dhamma, became disaffected with that Dhamma and departed. |
So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ. |
So I, Prince, seeking what is wholesome, searching for the unsurpassed, supreme path to peace, wandering on tour in stages through Magadha, arrived at Uruvelā, the army township. |
Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ, ramaṇīyaṁ samantā ca gocaragāmaṁ. |
There I saw a delightful stretch of land, a lovely woodland grove, a flowing river with clear water and pleasant banks, and charmingly, a village for alms resort nearby. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo. |
‘Delightful indeed, sirs, is this stretch of land, lovely is the woodland grove, the river flows with clear water and pleasant banks, and charmingly, a village for alms resort is nearby. |
Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. |
Sufficient indeed is this for a clansman intent on striving, for striving.’ |
So kho ahaṁ, rājakumāra, tattheva nisīdiṁ: |
So I, Prince, sat down right there, thinking: |
‘alamidaṁ padhānāyā’ti. |
‘Sufficient is this for striving.’ |
Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. |
Moreover, Prince, three similes occurred to me, unheard of before, not of an ordinary kind. |
Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. |
Suppose, Prince, there were a green, sappy piece of wood, placed in water. |
Atha puriso āgaccheyya uttarāraṇiṁ ādāya: |
Then a man would come with an upper fire-stick, thinking: |
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. |
‘I will produce fire, I will manifest heat.’ |
Taṁ kiṁ maññasi, rājakumāra, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? |
What do you think, Prince, could that man, by rubbing that green, sappy piece of wood, placed in water, with an upper fire-stick, produce fire, manifest heat?” |
“No hidaṁ, bhante. |
“No, venerable sir. |
Taṁ kissa hetu? |
What is the reason for that? |
Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ tañca pana udake nikkhittaṁ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
Because, venerable sir, that piece of wood is green and sappy, and moreover it is placed in water; that man would reap only weariness and vexation.” |
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. |
“Even so, Prince, whatever recluses or brahmins dwell with body and mind not withdrawn from sensual pleasures, and their sensual desire, sensual affection, sensual obsession, sensual thirst, sensual fever for sensual pleasures is not well abandoned internally, not well calmed. |
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
Even if those venerable recluses and brahmins experience painful, sharp, harsh, bitter feelings due to their efforts, they are incapable of knowledge, of vision, of unsurpassed enlightenment. |
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
And even if those venerable recluses and brahmins do not experience painful, sharp, harsh, bitter feelings due to their efforts, they are incapable of knowledge, of vision, of unsurpassed enlightenment. |
Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This, Prince, was the first simile that occurred to me, unheard of before, not of an ordinary kind. |
Aparāpi kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
Again, Prince, a second simile occurred to me, unheard of before, not of an ordinary kind. |
Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ. |
Suppose, Prince, there were a green, sappy piece of wood, placed on dry land, far from water. |
Atha puriso āgaccheyya uttarāraṇiṁ ādāya: |
Then a man would come with an upper fire-stick, thinking: |
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. |
‘I will produce fire, I will manifest heat.’ |
Taṁ kiṁ maññasi, rājakumāra, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? |
What do you think, Prince, could that man, by rubbing that green, sappy piece of wood, placed on dry land, far from water, with an upper fire-stick, produce fire, manifest heat?” |
“No hidaṁ, bhante. |
“No, venerable sir. |
Taṁ kissa hetu? |
What is the reason for that? |
Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ kiñcāpi ārakā udakā thale nikkhittaṁ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
Because, venerable sir, that piece of wood is green and sappy, although it is placed on dry land, far from water; that man would reap only weariness and vexation.” |
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. |
“Even so, Prince, whatever recluses or brahmins dwell with body and mind withdrawn from sensual pleasures, but their sensual desire, sensual affection, sensual obsession, sensual thirst, sensual fever for sensual pleasures is not well abandoned internally, not well calmed. |
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
Even if those venerable recluses and brahmins experience painful, sharp, harsh, bitter feelings due to their efforts, they are incapable of knowledge, of vision, of unsurpassed enlightenment. |
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
And even if those venerable recluses and brahmins do not experience painful, sharp, harsh, bitter feelings due to their efforts, they are incapable of knowledge, of vision, of unsurpassed enlightenment. |
Ayaṁ kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This, Prince, was the second simile that occurred to me, unheard of before, not of an ordinary kind. |
Aparāpi kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
Again, Prince, a third simile occurred to me, unheard of before, not of an ordinary kind. |
Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ. |
Suppose, Prince, there were a dry, sapless piece of wood, placed on dry land, far from water. |
Atha puriso āgaccheyya uttarāraṇiṁ ādāya: |
Then a man would come with an upper fire-stick, thinking: |
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. |
‘I will produce fire, I will manifest heat.’ |
Taṁ kiṁ maññasi, rājakumāra, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? |
What do you think, Prince, could that man, by rubbing that dry, sapless piece of wood, placed on dry land, far from water, with an upper fire-stick, produce fire, manifest heat?” |
“Evaṁ, bhante. |
“Yes, venerable sir. |
Taṁ kissa hetu? |
What is the reason for that? |
Aduñhi, bhante, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti. |
Because, venerable sir, that piece of wood is dry and sapless, and moreover it is placed on dry land, far from water.” |
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho. |
“Even so, Prince, whatever recluses or brahmins dwell with body and mind withdrawn from sensual pleasures, and their sensual desire, sensual affection, sensual obsession, sensual thirst, sensual fever for sensual pleasures is well abandoned internally, well calmed. |
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
Even if those venerable recluses and brahmins experience painful, sharp, harsh, bitter feelings due to their efforts, they are capable of knowledge, of vision, of unsurpassed enlightenment. |
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
And even if those venerable recluses and brahmins do not experience painful, sharp, harsh, bitter feelings due to their efforts, they are capable of knowledge, of vision, of unsurpassed enlightenment. |
Ayaṁ kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This, Prince, was the third simile that occurred to me, unheard of before, not of an ordinary kind. |
Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. |
These, Prince, were the three similes that occurred to me, unheard of before, not of an ordinary kind. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. |
‘Suppose I, clenching my teeth, pressing my tongue against my palate, were to restrain, crush, and afflict my mind with my mind.’ |
So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. |
So I, Prince, clenching my teeth, pressing my tongue against my palate, restrained, crushed, and afflicted my mind with my mind. |
Tassa mayhaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. |
While I, Prince, was clenching my teeth, pressing my tongue against my palate, restraining, crushing, and afflicting my mind with my mind, sweat poured from my armpits. |
Seyyathāpi, rājakumāra, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; |
Just as, Prince, a strong man, having seized a weaker man by the head or shoulders, might restrain, crush, and afflict him; |
evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. |
even so, Prince, while I was clenching my teeth, pressing my tongue against my palate, restraining, crushing, and afflicting my mind with my mind, sweat poured from my armpits. |
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
‘Suppose I were to practice the breath-holding jhāna.’ |
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ. |
So I, Prince, stopped the in-breaths and out-breaths through my mouth and nose. |
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. |
While I, Prince, had stopped the in-breaths and out-breaths through my mouth and nose, there was an excessive sound of winds escaping from my ear-openings. |
Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; |
Just as there is an excessive sound from a blacksmith’s bellows when being blown; |
evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. |
even so, Prince, while I had stopped the in-breaths and out-breaths through my mouth and nose, there was an excessive sound of winds escaping from my ear-openings. |
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
‘Suppose I were to practice the breath-holding jhāna.’ |
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So I, Prince, stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. |
While I, Prince, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds racked my head. |
Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya; |
Just as, Prince, a strong man might bore into one’s head with a sharp drill; |
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. |
even so, Prince, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds racked my head. |
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
‘Suppose I were to practice the breath-holding jhāna.’ |
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So I, Prince, stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. |
While I, Prince, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. |
Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; |
Just as, Prince, a strong man might tighten a tough leather strap around one’s head as a headband; |
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. |
even so, Prince, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. |
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
‘Suppose I were to practice the breath-holding jhāna.’ |
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So I, Prince, stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. |
While I, Prince, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly. |
Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; |
Just as, Prince, a skilled butcher or his apprentice might carve up an ox’s belly with a sharp butcher’s knife; |
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṁ parikantanti. |
even so, Prince, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly. |
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
‘Suppose I were to practice the breath-holding jhāna.’ |
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So I, Prince, stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. |
While I, Prince, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body. |
Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; |
Just as, Prince, two strong men, having seized a weaker man by his arms, might roast and scorch him over a pit of hot coals; |
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. |
even so, Prince, while I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body. |
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
But, Prince, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was stressed and uncalmed, because I was overcome by that painful striving. |
Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu: |
Moreover, Prince, devas, seeing me, said thus: |
‘kālaṅkato samaṇo gotamo’ti. |
‘The recluse Gotama is dead.’ |
Ekaccā devatā evamāhaṁsu: |
Some devas said thus: |
‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. |
‘The recluse Gotama is not dead, but he is dying.’ |
Ekaccā devatā evamāhaṁsu: |
Some devas said thus: |
‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti. |
‘The recluse Gotama is not dead, nor is he dying. |
Arahaṁ samaṇo gotamo. |
The recluse Gotama is an Arahant. |
Vihāro tveva so arahato evarūpo hotī’ti. |
Such indeed is the abiding of an Arahant.’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. |
‘Suppose I were to practice complete abstinence from food.’ |
Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ: |
Then, Prince, devas approached me and said this: |
‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. |
‘Do not, good sir, practice complete abstinence from food. |
Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. |
If, good sir, you practice complete abstinence from food, we will infuse divine nourishment into your pores, and by that you will be sustained.’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ. |
‘If I were to profess complete fasting, |
Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. |
and these devas were to infuse divine nourishment into my pores, and by that I were sustained, that would be a falsehood for me.’ |
So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. |
So I, Prince, dismissed those devas, saying, ‘Enough!’ |
‘Halan’ti vadāmi. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsan’ti. |
‘Suppose I were to take food in tiny amounts, mouthful by mouthful, whether bean soup, or lentil soup, or chickpea soup, or pea soup.’ |
So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ. |
So I, Prince, took food in tiny amounts, mouthful by mouthful, whether bean soup, or lentil soup, or chickpea soup, or pea soup. |
Tassa mayhaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti. |
While I, Prince, was taking food in tiny amounts, mouthful by mouthful, whether bean soup, or lentil soup, or chickpea soup, or pea soup, my body became excessively emaciated. |
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; |
Like the joints of an āsītika plant or a kāla plant; |
evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. |
even so were my limbs because of that very little food. |
Seyyathāpi nāma oṭṭhapadaṁ; |
Like a camel’s hoof; |
evamevassu me ānisadaṁ hoti tāyevappāhāratāya. |
even so was my backside because of that very little food. |
Seyyathāpi nāma vaṭṭanāvaḷī; |
Like a string of beads; |
evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. |
even so was my backbone, protruding and indented, because of that very little food. |
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; |
Like the rafters of an old, dilapidated shed, sticking out and caving in; |
evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. |
even so were my ribs, sticking out and caving in, because of that very little food. |
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; |
Like the stars reflected in a deep well, seen deep down and sunken; |
evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. |
even so were my eye-sockets, deep down and sunken, because of that very little food. |
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; |
Like a bitter gourd, cut raw, shriveled and withered by wind and sun; |
evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. |
even so was the skin of my scalp, shriveled and withered, because of that very little food. |
So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. |
So I, Prince, if I thought, ‘I will touch the skin of my belly,’ it was the backbone I took hold of; if I thought, ‘I will touch my backbone,’ it was the skin of my belly I took hold of. |
Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. |
To such an extent, Prince, was the skin of my belly stuck to my backbone because of that very little food. |
So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. |
So I, Prince, if I thought, ‘I will defecate or urinate,’ I would fall down on my face right there because of that very little food. |
So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. |
So I, Prince, when comforting this very body, rubbing my limbs with my hand; |
Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. |
as I, Prince, was rubbing my limbs with my hand, hairs with rotten roots fell from my body because of that very little food. |
Apissu maṁ, rājakumāra, manussā disvā evamāhaṁsu: |
Moreover, Prince, people, seeing me, said thus: |
‘kāḷo samaṇo gotamo’ti, ekacce manussā evamāhaṁsu: |
‘The recluse Gotama is black.’ Some people said thus: |
‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. |
‘The recluse Gotama is not black, the recluse Gotama is dark brown.’ |
Ekacce manussā evamāhaṁsu: |
Some people said thus: |
‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. |
‘The recluse Gotama is not black, nor dark brown, the recluse Gotama is of a golden-brown complexion.’ |
Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya. |
To such an extent, Prince, was my pure skin-color, my clear complexion, ruined by that very little food. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ nayito bhiyyo. |
‘Whatever recluses or brahmins in the past have experienced painful, sharp, harsh, bitter feelings due to their efforts, this is the utmost, there is nothing beyond this. |
Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ nayito bhiyyo. |
Whatever recluses or brahmins in the future will experience painful, sharp, harsh, bitter feelings due to their efforts, this is the utmost, there is nothing beyond this. |
Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ nayito bhiyyo. |
Whatever recluses or brahmins at present experience painful, sharp, harsh, bitter feelings due to their efforts, this is the utmost, there is nothing beyond this. |
Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ; |
But by this bitter, difficult practice I do not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones; |
siyā nu kho añño maggo bodhāyā’ti. |
could there be another path to enlightenment?’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā; |
‘I recall that when my father the Sakyan was engaged in ploughing, I, sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, entered upon and abided in the first jhāna, which is accompanied by thought-conception and discursive thought, with rapture and pleasure born of seclusion; |
siyā nu kho eso maggo bodhāyā’ti. |
could this be the path to enlightenment?’ |
Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi: |
Then, Prince, following that memory, there was the realization: |
‘eseva maggo bodhāyā’ti. |
‘This indeed is the path to enlightenment.’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? |
‘Why am I afraid of that pleasure, which is a pleasure apart from sensual pleasures, apart from unwholesome states?’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. |
‘I am not afraid of that pleasure, which is a pleasure apart from sensual pleasures, apart from unwholesome states.’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. |
‘It is not easy to attain that pleasure with a body so excessively emaciated. |
Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. |
Suppose I were to take coarse food, rice and gruel.’ |
So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. |
So I, Prince, took coarse food, rice and gruel. |
Tena kho pana maṁ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: |
Now at that time, Prince, the five bhikkhus were attending on me, thinking: |
‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti. |
‘Whatever Dhamma the recluse Gotama will attain, that he will tell us.’ |
Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: |
But when I, Prince, took coarse food, rice and gruel, then those five bhikkhus, becoming disaffected, departed from me, saying: |
‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti. |
‘The recluse Gotama has become indulgent, he has deviated from striving, he has reverted to indulgence.’ |
So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. |
So I, Prince, having taken coarse food and regained strength, quite secluded from sensual pleasures… (and so on)... entered upon and abided in the first jhāna. |
Vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja vihāsiṁ. |
With the stilling of thought-conception and discursive thought… the second jhāna… the third jhāna… I entered upon and abided in the fourth jhāna. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. |
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of recollection of past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. |
I recollected my manifold past lives, that is, one birth, two births… (and so on)... thus I recollected my manifold past lives in their modes and details. |
Ayaṁ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; |
This, Prince, was the first true knowledge attained by me in the first watch of the night; ignorance was dispelled, true knowledge arose; |
tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. |
darkness was dispelled, light arose—as happens to one who dwells diligent, ardent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. |
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… |
With the divine eye, purified and surpassing the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings fare according to their kamma… (and so on)... |
ayaṁ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; |
This, Prince, was the second true knowledge attained by me in the middle watch of the night; ignorance was dispelled, true knowledge arose; |
tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. |
darkness was dispelled, light arose—as happens to one who dwells diligent, ardent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. |
With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, I directed and inclined my mind to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; |
I directly knew as it really is: ‘This is suffering’… (and so on)... ‘This is the path leading to the cessation of suffering.’ |
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. |
I directly knew as it really is: ‘These are taints’… (and so on)... ‘This is the path leading to the cessation of taints.’ |
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. |
Knowing thus, seeing thus, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of being, my mind was liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. |
When it was liberated, there was the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. |
I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayaṁ kho me, rājakumāra, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; |
This, Prince, was the third true knowledge attained by me in the last watch of the night; ignorance was dispelled, true knowledge arose; |
tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. |
darkness was dispelled, light arose—as happens to one who dwells diligent, ardent, and resolute. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
‘This Dhamma that I have attained is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of mere reasoning, subtle, to be experienced by the wise. |
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. |
But this generation delights in attachment, is delighted by attachment, rejoices in attachment. |
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatāpaṭiccasamuppādo. |
For a generation that delights in attachment, is delighted by attachment, rejoices in attachment, this state is hard to see, that is—specific conditionality, dependent origination. |
Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. |
This state too is hard to see—that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti. |
If I were to teach the Dhamma, and others were not to understand me, that would be weariness for me, that would be vexation for me.’ |
Apissu maṁ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: |
Moreover, Prince, these uncustomary verses, unheard of before, occurred to me: |
‘Kicchena me adhigataṁ, |
‘With difficulty have I attained it, |
halaṁ dāni pakāsituṁ; |
Enough now with making it known; |
Rāgadosaparetehi, |
By those overcome by lust and hate, |
nāyaṁ dhammo susambudho. |
This Dhamma is not easily understood. |
Paṭisotagāmiṁ nipuṇaṁ, |
Going against the stream, subtle, |
gambhīraṁ duddasaṁ aṇuṁ; |
Profound, hard to see, minute; |
Rāgarattā na dakkhanti, |
Those dyed in lust will not see it, |
tamokhandhena āvuṭā’ti. |
Wrapped in a mass of darkness.’ |
Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāya. |
Thus, Prince, as I reflected, my mind inclined to inaction, not to teaching the Dhamma. |
Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: |
Then, Prince, to Brahmā Sahampati, having known with his own mind the thought in my mind, it occurred: |
‘nassati vata bho loko; |
‘The world is lost, alas! |
vinassati vata bho loko. |
The world is destroyed, alas! |
Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati no dhammadesanāyā’ti. |
Insofar as the mind of the Tathāgata, the Arahant, the Perfectly Enlightened One, inclines to inaction, not to teaching the Dhamma.’ |
Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, Prince, Brahmā Sahampati—just as a strong man might extend his flexed arm, or flex his extended arm; |
evameva—brahmaloke antarahito mama purato pāturahosi. |
even so—vanished from the Brahma-world and appeared in front of me. |
Atha kho, rājakumāra, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: |
Then, Prince, Brahmā Sahampati, having arranged his upper robe on one shoulder, extending his hands in añjali towards me, said this to me: |
‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. |
‘Let the Blessed One, venerable sir, teach the Dhamma, let the Well-Farer teach the Dhamma! |
Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti; |
There are beings with little dust in their eyes who are declining through not hearing the Dhamma; |
bhavissanti dhammassa aññātāro’ti. |
there will be those who understand the Dhamma.’ |
Idamavoca, rājakumāra, brahmā sahampati; |
Thus spoke Brahmā Sahampati, Prince; |
idaṁ vatvā athāparaṁ etadavoca: |
having said this, he further said this: |
‘Pāturahosi magadhesu pubbe, |
‘There appeared in Magadha in the past, |
Dhammo asuddho samalehi cintito; |
A Dhamma impure, conceived by the defiled; |
Apāpuretaṁ amatassa dvāraṁ, |
Open this door to the Deathless, |
Suṇantu dhammaṁ vimalenānubuddhaṁ. |
Let them hear the Dhamma understood by the Stainless One. |
Sele yathā pabbatamuddhaniṭṭhito, |
As one standing on a mountain peak of rock, |
Yathāpi passe janataṁ samantato; |
Might see the people all around; |
Tathūpamaṁ dhammamayaṁ sumedha, |
So too, O Wise One, all-seeing, |
Pāsādamāruyha samantacakkhu. |
Ascend the palace made of Dhamma. |
Sokāvatiṇṇaṁ janatamapetasoko, |
Freed from sorrow, look upon the people |
Avekkhassu jātijarābhibhūtaṁ; |
Sunk in sorrow, overcome by birth and aging; |
Uṭṭhehi vīra vijitasaṅgāma, |
Arise, O hero, victor in battle, |
Satthavāha aṇaṇa vicara loke; |
Caravan leader, debt-free, wander in the world; |
Desassu bhagavā dhammaṁ, |
Teach the Dhamma, O Blessed One, |
Aññātāro bhavissantī’ti. |
There will be those who understand.’ |
Atha khvāhaṁ, rājakumāra, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. |
Then I, Prince, having understood Brahmā’s request and out of compassion for beings, surveyed the world with the eye of a Buddha. |
Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. |
Surveying the world with the eye of a Buddha, Prince, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear and blame in the other world, and some who did not dwell seeing fear and blame in the other world. |
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena; |
Just as in a pond of blue lilies, or red lilies, or white lilies, some blue lilies or red lilies or white lilies, born in the water, grown in the water, risen up in the water, thrive submerged within the water; some blue lilies or red lilies or white lilies, born in the water, grown in the water, risen up in the water, stand at water level; some blue lilies or red lilies or white lilies, born in the water, grown in the water, risen up from the water, stand unsoiled by the water; |
evameva kho ahaṁ, rājakumāra; |
even so, Prince; |
buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. |
surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear and blame in the other world, and some who did not dwell seeing fear and blame in the other world. |
Atha khvāhaṁ, rājakumāra, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ: |
Then I, Prince, replied to Brahmā Sahampati in verse: |
‘Apārutā tesaṁ amatassa dvārā, |
‘Open for them are the doors to the Deathless, |
Ye sotavanto pamuñcantu saddhaṁ; |
Let those with ears release their faith; |
Vihiṁsasaññī paguṇaṁ na bhāsiṁ, |
Perceiving vexation, I did not speak the Dhamma, |
Dhammaṁ paṇītaṁ manujesu brahme’ti. |
Refined and sublime, among humans, O Brahmā.’ |
Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. |
Then, Prince, Brahmā Sahampati, thinking, ‘Opportunity has been granted to me by the Blessed One for the teaching of the Dhamma,’ paid homage to me, circumambulated me keeping his right side towards me, and vanished right there. |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? |
‘To whom should I first teach the Dhamma? |
Ko imaṁ dhammaṁ khippameva ājānissatī’ti? |
Who will understand this Dhamma quickly?’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. |
‘This Āḷāra Kālāma is wise, accomplished, intelligent, long of little dust in his eyes. |
Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ; |
Suppose I were to teach the Dhamma first to Āḷāra Kālāma; |
so imaṁ dhammaṁ khippameva ājānissatī’ti. |
he will understand this Dhamma quickly.’ |
Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca: |
Then, Prince, a deva approached me and said this: |
‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. |
‘Āḷāra Kālāma, venerable sir, died seven days ago.’ |
Ñāṇañca pana me dassanaṁ udapādi: |
And knowledge and vision arose in me: |
‘sattāhakālaṅkato āḷāro kālāmo’ti. |
‘Āḷāra Kālāma died seven days ago.’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘mahājāniyo kho āḷāro kālāmo. |
‘Āḷāra Kālāma was of great loss. |
Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. |
For if he had heard this Dhamma, he would have understood it quickly.’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? |
‘To whom should I first teach the Dhamma? |
Ko imaṁ dhammaṁ khippameva ājānissatī’ti? |
Who will understand this Dhamma quickly?’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. |
‘This Uddaka Rāmaputta is wise, accomplished, intelligent, long of little dust in his eyes. |
Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ; |
Suppose I were to teach the Dhamma first to Uddaka Rāmaputta; |
so imaṁ dhammaṁ khippameva ājānissatī’ti. |
he will understand this Dhamma quickly.’ |
Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca: |
Then, Prince, a deva approached me and said this: |
‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. |
‘Uddaka Rāmaputta, venerable sir, died last night.’ |
Ñāṇañca pana me dassanaṁ udapādi: |
And knowledge and vision arose in me: |
‘abhidosakālaṅkato udako rāmaputto’ti. |
‘Uddaka Rāmaputta died last night.’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘mahājāniyo kho udako rāmaputto. |
‘Uddaka Rāmaputta was of great loss. |
Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. |
For if he had heard this Dhamma, he would have understood it quickly.’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? |
‘To whom should I first teach the Dhamma? |
Ko imaṁ dhammaṁ khippameva ājānissatī’ti? |
Who will understand this Dhamma quickly?’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘bahukārā kho me pañcavaggiyā bhikkhū ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. |
‘The five bhikkhus were very helpful to me when I was intent on striving; they attended on me. |
Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti. |
Suppose I were to teach the Dhamma first to the five bhikkhus.’ |
Tassa mayhaṁ, rājakumāra, etadahosi: |
Then it occurred to me, Prince: |
‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti. |
‘Where are the five bhikkhus now dwelling?’ |
Addasaṁ khvāhaṁ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. |
And I saw, Prince, with the divine eye, purified and surpassing the human, the five bhikkhus dwelling at Bārāṇasī in the Deer Park at Isipatana. |
Atha khvāhaṁ, rājakumāra, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ. |
Then I, Prince, having stayed in Uruvelā as long as I wished, set out on tour towards Bārāṇasī. |
Addasā kho maṁ, rājakumāra, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. |
Upaka the Ājīvaka, Prince, saw me on the road between Gayā and the Bodhi tree. |
Disvāna maṁ etadavoca: |
Seeing me, he said this: |
‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. |
‘Your faculties, friend, are serene, your skin-color is pure and bright. |
Kaṁsi tvaṁ, āvuso, uddissa pabbajito? |
For whose sake, friend, have you gone forth? |
Ko vā te satthā? |
Or who is your teacher? |
Kassa vā tvaṁ dhammaṁ rocesī’ti? |
Or whose Dhamma do you profess?’ |
Evaṁ vutte, ahaṁ, rājakumāra, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ: |
When this was said, I, Prince, addressed Upaka the Ājīvaka in verses: |
‘Sabbābhibhū sabbavidūhamasmi, |
‘All-conqueror, all-knower am I, |
Sabbesu dhammesu anūpalitto; |
Among all things, undefiled; |
Sabbañjaho taṇhākkhaye vimutto, |
All-renouncing, freed in craving’s destruction, |
Sayaṁ abhiññāya kamuddiseyyaṁ. |
Having known for myself, whom should I point to? |
Na me ācariyo atthi, |
No teacher have I, |
sadiso me na vijjati; |
One like me exists not; |
Sadevakasmiṁ lokasmiṁ, |
In the world with its devas, |
natthi me paṭipuggalo. |
There is no one to rival me. |
Ahañhi arahā loke, |
For I am an Arahant in the world, |
ahaṁ satthā anuttaro; |
I am the teacher unsurpassed; |
Ekomhi sammāsambuddho, |
I alone am a Perfectly Enlightened One, |
sītibhūtosmi nibbuto. |
Cooled am I, Nibbāna-attained. |
Dhammacakkaṁ pavattetuṁ, |
To set the Wheel of Dhamma in motion, |
Gacchāmi kāsinaṁ puraṁ; |
I go to the city of Kāsī; |
Andhībhūtasmiṁ lokasmiṁ, |
In a world become blind, |
Āhañchaṁ amatadundubhin’ti. |
I will beat the drum of the Deathless.’ |
‘Yathā kho tvaṁ, āvuso, paṭijānāsi arahasi anantajino’ti. |
‘As you profess, friend, you are an Arahant, an endless victor.’ |
‘Mādisā ve jinā honti, |
‘Victors indeed are those like me, |
ye pattā āsavakkhayaṁ; |
Who have reached the destruction of taints; |
Jitā me pāpakā dhammā, |
Vanquished by me are evil things, |
tasmāhamupaka jino’ti. |
Therefore, Upaka, I am a victor.’ |
Evaṁ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi. |
When this was said, Prince, Upaka the Ājīvaka, saying, ‘It may be so, friend,’ shook his head, took a side road, and departed. |
Atha khvāhaṁ, rājakumāra, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. |
Then I, Prince, wandering on tour in stages, approached Bārāṇasī, Isipatana, the Deer Park, where the five bhikkhus were. |
Addasaṁsu kho maṁ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṁ. |
The five bhikkhus, Prince, saw me coming in the distance. |
Disvāna aññamaññaṁ saṇṭhapesuṁ: |
Seeing me, they agreed among themselves: |
‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. |
‘This, friends, is the recluse Gotama coming, who is indulgent, has deviated from striving, has reverted to indulgence. |
So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ; |
He should neither be greeted, nor stood up for, nor should his bowl and robe be received; |
api ca kho āsanaṁ ṭhapetabbaṁ—sace so ākaṅkhissati nisīdissatī’ti. |
however, a seat should be prepared—if he wishes, he will sit down.’ |
Yathā yathā kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. |
But as I, Prince, approached the five bhikkhus, the five bhikkhus were unable to keep to their own agreement. |
Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ. |
Some, coming to meet me, received my bowl and robe. |
Appekacce āsanaṁ paññapesuṁ. |
Some prepared a seat. |
Appekacce pādodakaṁ upaṭṭhapesuṁ. |
Some set out water for my feet. |
Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti. |
However, they addressed me by name and with the "friend" vocative. |
Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: |
When this was said, I, Prince, said to the five bhikkhus: |
‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha; |
‘Do not, bhikkhus, address the Tathāgata by name or with the "friend" vocative; |
arahaṁ, bhikkhave, tathāgato sammāsambuddho. |
the Tathāgata, bhikkhus, is an Arahant, a Perfectly Enlightened One. |
Odahatha, bhikkhave, sotaṁ. |
Lend ear, bhikkhus! |
Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. |
The Deathless has been attained. I will instruct, I will teach the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
Practicing according to the instruction, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—you will realize it for yourselves with direct knowledge in this very life, enter upon it, and abide in it.’ |
Evaṁ vutte, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: |
When this was said, Prince, the five bhikkhus said to me: |
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; |
‘By that conduct, friend Gotama, by that practice, by that difficult austerity, you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones; |
kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? |
how then will you now, being indulgent, having deviated from striving, having reverted to indulgence, attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?’ |
Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: |
When this was said, I, Prince, said to the five bhikkhus: |
‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. |
‘The Tathāgata, bhikkhus, is not indulgent, has not deviated from striving, has not reverted to indulgence. |
Arahaṁ, bhikkhave, tathāgato sammāsambuddho. |
The Tathāgata, bhikkhus, is an Arahant, a Perfectly Enlightened One. |
Odahatha, bhikkhave, sotaṁ. |
Lend ear, bhikkhus! |
Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. |
The Deathless has been attained. I will instruct, I will teach the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
Practicing according to the instruction, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—you will realize it for yourselves with direct knowledge in this very life, enter upon it, and abide in it.’ |
Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: |
A second time, Prince, the five bhikkhus said to me: |
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; |
‘By that conduct, friend Gotama, by that practice, by that difficult austerity, you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones; |
kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? |
how then will you now, being indulgent, having deviated from striving, having reverted to indulgence, attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?’ |
Dutiyampi kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: |
A second time, Prince, I said to the five bhikkhus: |
‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. |
‘The Tathāgata, bhikkhus, is not indulgent, has not deviated from striving, has not reverted to indulgence. |
Arahaṁ, bhikkhave, tathāgato sammāsambuddho. |
The Tathāgata, bhikkhus, is an Arahant, a Perfectly Enlightened One. |
Odahatha, bhikkhave, sotaṁ. |
Lend ear, bhikkhus! |
Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. |
The Deathless has been attained. I will instruct, I will teach the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
Practicing according to the instruction, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—you will realize it for yourselves with direct knowledge in this very life, enter upon it, and abide in it.’ |
Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: |
A third time, Prince, the five bhikkhus said to me: |
‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; |
‘By that conduct, friend Gotama, by that practice, by that difficult austerity, you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones; |
kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? |
how then will you now, being indulgent, having deviated from striving, having reverted to indulgence, attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?’ |
Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: |
When this was said, I, Prince, said to the five bhikkhus: |
‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti? |
‘Do you acknowledge, bhikkhus, that I have ever spoken to you in this way before?’ |
‘No hetaṁ, bhante’. |
‘No, venerable sir.’ |
‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho. |
‘The Tathāgata, bhikkhus, is an Arahant, a Perfectly Enlightened One. |
Odahatha, bhikkhave, sotaṁ. |
Lend ear, bhikkhus! |
Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. |
The Deathless has been attained. I will instruct, I will teach the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
Practicing according to the instruction, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—you will realize it for yourselves with direct knowledge in this very life, enter upon it, and abide in it.’ |
Asakkhiṁ kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ. |
I was able, Prince, to convince the five bhikkhus. |
Dvepi sudaṁ, rājakumāra, bhikkhū ovadāmi. |
I would instruct two bhikkhus, Prince, while three bhikkhus went for alms. |
Tayo bhikkhū piṇḍāya caranti. |
What the three bhikkhus brought back from their alms round, by that the group of six of us lived. |
Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema. |
I would instruct three bhikkhus, Prince, while two bhikkhus went for alms. |
Tayopi sudaṁ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. |
What the two bhikkhus brought back from their alms round, by that the group of six of us lived. |
Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. |
Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsū”ti. |
Then, Prince, the five bhikkhus, being thus instructed and admonished by me, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realized it for themselves with direct knowledge in this very life, entered upon it, and abided in it.” |
Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca: |
When this was said, Prince Bodhi said to the Blessed One: |
“kīva cirena nu kho, bhante, bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyā”ti? |
“In how long, venerable sir, would a bhikkhu, having the Tathāgata as instructor—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for himself with direct knowledge in this very life, enter upon it, and abide in it?” |
“Tena hi, rājakumāra, taṁyevettha paṭipucchissāmi. |
“Then, Prince, I will question you in return on this very point. |
Yathā te khameyya, tathā naṁ byākareyyāsi. |
As it seems fitting to you, so you should answer it. |
Taṁ kiṁ maññasi, rājakumāra, kusalo tvaṁ hatthārūḷhe aṅkusagayhe sippe”ti? |
What do you think, Prince, are you skilled in the art of elephant-riding, in wielding the goad?” |
“Evaṁ, bhante, kusalo ahaṁ hatthārūḷhe aṅkusagayhe sippe”ti. |
“Yes, venerable sir, I am skilled in the art of elephant-riding, in wielding the goad.” |
“Taṁ kiṁ maññasi, rājakumāra, idha puriso āgaccheyya: |
“What do you think, Prince, suppose a man were to come here, thinking: |
‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti; |
‘Prince Bodhi knows the art of elephant-riding, of wielding the goad; |
tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti. |
I will learn the art of elephant-riding, of wielding the goad, from him.’ |
So cassa assaddho; |
And he were without faith; |
yāvatakaṁ saddhena pattabbaṁ taṁ na sampāpuṇeyya. |
whatever is to be attained by faith, he would not achieve. |
So cassa bahvābādho; |
And he were very sickly; |
yāvatakaṁ appābādhena pattabbaṁ taṁ na sampāpuṇeyya. |
whatever is to be attained by good health, he would not achieve. |
So cassa saṭho māyāvī; |
And he were deceitful and fraudulent; |
yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ na sampāpuṇeyya. |
whatever is to be attained by one not deceitful, not fraudulent, he would not achieve. |
So cassa kusīto; |
And he were lazy; |
yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ na sampāpuṇeyya. |
whatever is to be attained by one with aroused energy, he would not achieve. |
So cassa duppañño; |
And he were of poor wisdom; |
yāvatakaṁ paññavatā pattabbaṁ taṁ na sampāpuṇeyya. |
whatever is to be attained by one with wisdom, he would not achieve. |
Taṁ kiṁ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti? |
What do you think, Prince, could that man learn the art of elephant-riding, of wielding the goad, from you?” |
“Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti. |
“Even if endowed with only one of these factors, venerable sir, that man would not learn the art of elephant-riding, of wielding the goad, from me, let alone with five factors.” |
“Taṁ kiṁ maññasi, rājakumāra, idha puriso āgaccheyya: |
“What do you think, Prince, suppose a man were to come here, thinking: |
‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti; |
‘Prince Bodhi knows the art of elephant-riding, of wielding the goad; |
tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti. |
I will learn the art of elephant-riding, of wielding the goad, from him.’ |
So cassa saddho; |
And he were endowed with faith; |
yāvatakaṁ saddhena pattabbaṁ taṁ sampāpuṇeyya. |
whatever is to be attained by faith, he would achieve. |
So cassa appābādho; |
And he were of good health; |
yāvatakaṁ appābādhena pattabbaṁ taṁ sampāpuṇeyya. |
whatever is to be attained by good health, he would achieve. |
So cassa asaṭho amāyāvī; |
And he were not deceitful, not fraudulent; |
yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ sampāpuṇeyya. |
whatever is to be attained by one not deceitful, not fraudulent, he would achieve. |
So cassa āraddhavīriyo; |
And he were with aroused energy; |
yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ sampāpuṇeyya. |
whatever is to be attained by one with aroused energy, he would achieve. |
So cassa paññavā; |
And he were endowed with wisdom; |
yāvatakaṁ paññavatā pattabbaṁ taṁ sampāpuṇeyya. |
whatever is to be attained by one with wisdom, he would achieve. |
Taṁ kiṁ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti? |
What do you think, Prince, could that man learn the art of elephant-riding, of wielding the goad, from you?” |
“Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti. |
“Even if endowed with only one of these factors, venerable sir, that man would learn the art of elephant-riding, of wielding the goad, from me, let alone with five factors.” |
“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. |
“Even so, Prince, there are these five factors of striving. |
Katamāni pañca? |
What five? |
Idha, rājakumāra, bhikkhu saddho hoti; |
Here, Prince, a bhikkhu has faith; |
saddahati tathāgatassa bodhiṁ: |
he has faith in the enlightenment of the Tathāgata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One’; |
appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; |
he is free from illness, free from disease, endowed with a good digestion, neither too cool nor too hot, moderate, fit for striving; |
asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; |
he is not deceitful, not fraudulent, he reveals himself as he really is to the Teacher or to wise fellows in the holy life; |
āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; |
he dwells with aroused energy for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm endeavor, not shirking the burden in regard to wholesome states; |
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. |
he is wise, endowed with wisdom that discerns arising and passing away, noble, penetrative, leading to the complete destruction of suffering. |
Imāni kho, rājakumāra, pañca padhāniyaṅgāni. |
These, Prince, are the five factors of striving. |
Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta vassāni. |
Endowed with these five factors of striving, Prince, a bhikkhu, having the Tathāgata as instructor—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—might realize it for himself with direct knowledge in this very life, enter upon it, and abide in it in seven years. |
Tiṭṭhantu, rājakumāra, satta vassāni. |
Let alone seven years, Prince. |
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya chabbassāni … pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ. |
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor… might realize it… and abide in it in six years… five years… four years… three years… two years… one year. |
Tiṭṭhatu, rājakumāra, ekaṁ vassaṁ. |
Let alone one year, Prince. |
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta māsāni. |
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor… might realize it… and abide in it in seven months. |
Tiṭṭhantu, rājakumāra, satta māsāni. |
Let alone seven months, Prince. |
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha māsāni … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ. |
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor… might realize it… and abide in it in six months… five months… four months… three months… two months… one month… half a month. |
Tiṭṭhatu, rājakumāra, aḍḍhamāso. |
Let alone half a month, Prince. |
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni. |
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor… might realize it… and abide in it in seven days and nights. |
Tiṭṭhantu, rājakumāra, satta rattindivāni. |
Let alone seven days and nights, Prince. |
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni … pañca rattindivāni … cattāri rattindivāni … tīṇi rattindivāni … dve rattindivāni … ekaṁ rattindivaṁ. |
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor… might realize it… and abide in it in six days and nights… five days and nights… four days and nights… three days and nights… two days and nights… one day and night. |
Tiṭṭhatu, rājakumāra, eko rattindivo. |
Let alone one day and night, Prince. |
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti. |
Endowed with these five factors of striving, a bhikkhu, having the Tathāgata as instructor, if instructed in the evening, will attain distinction in the morning; if instructed in the morning, will attain distinction in the evening.” |
Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca: |
When this was said, Prince Bodhi said to the Blessed One: |
“aho buddho, aho dhammo, aho dhammassa svākkhātatā. |
“Oh, the Buddha! Oh, the Dhamma! Oh, the excellence of the Dhamma! |
Yatra hi nāma sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti. |
Wherein indeed, if instructed in the evening, one will attain distinction in the morning; if instructed in the morning, one will attain distinction in the evening!” |
Evaṁ vutte, sañjikāputto māṇavo bodhiṁ rājakumāraṁ etadavoca: |
When this was said, the young man Sañjikāputta said to Prince Bodhi: |
“evameva panāyaṁ bhavaṁ bodhi: |
“Although Master Bodhi says thus: |
‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti; |
‘Oh, the Buddha! Oh, the Dhamma! Oh, the excellence of the Dhamma!’; |
atha ca pana na taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañcā”ti. |
yet he does not go for refuge to that Master Gotama, and to the Dhamma and to the Saṅgha of bhikkhus.” |
“Mā hevaṁ, samma sañjikāputta, avaca; |
“Do not say so, my good Sañjikāputta; |
mā hevaṁ, samma sañjikāputta, avaca. |
do not say so, my good Sañjikāputta. |
Sammukhā metaṁ, samma sañjikāputta, ayyāya sutaṁ, sammukhā paṭiggahitaṁ”. |
Directly from my mother, good Sañjikāputta, I heard this, directly I accepted it.” |
“Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. |
“On one occasion, good Sañjikāputta, the Blessed One was dwelling at Kosambī in Ghosita’s Park. |
Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; |
Then my mother, being pregnant, approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, she paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinnā kho me ayyā bhagavantaṁ etadavoca: |
Sitting at one side, my mother said to the Blessed One: |
‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. |
‘Whatever this is in my womb, venerable sir, boy or girl, he/she goes for refuge to the Blessed One, and to the Dhamma and to the Saṅgha of bhikkhus. |
Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti. |
Let the Blessed One remember him/her as a lay follower who has gone for refuge from this day forth as long as life lasts.’ |
Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. |
On one occasion, good Sañjikāputta, the Blessed One was dwelling right here among the Bhaggas at Susumāragira, in the Bhesakaḷā Grove, the Deer Park. |
Atha kho maṁ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; |
Then my nurse, carrying me on her hip, approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having approached, she paid homage to the Blessed One and stood at one side. |
Ekamantaṁ ṭhitā kho maṁ dhāti bhagavantaṁ etadavoca: |
Standing at one side, my nurse said to the Blessed One: |
‘ayaṁ, bhante, bodhi rājakumāro bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. |
‘This Prince Bodhi, venerable sir, goes for refuge to the Blessed One, and to the Dhamma and to the Saṅgha of bhikkhus. |
Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti. |
Let the Blessed One remember him as a lay follower who has gone for refuge from this day forth as long as life lasts.’ |
Esāhaṁ, samma sañjikāputta, tatiyakampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
And I, good Sañjikāputta, for the third time, go for refuge to the Blessed One, and to the Dhamma and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Let the Blessed One remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” |
Bodhirājakumārasuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Discourse to Prince Bodhi, the fifth. |
mn86 |
mn86 |
Majjhima Nikāya 86 |
Middle Length Discourses 86 |
Aṅgulimālasutta |
The Discourse on Aṅgulimāla |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. |
Now on that occasion, in the realm of King Pasenadi of Kosala, there was a bandit named Aṅgulimāla, fierce, bloody-handed, devoted to killing and slaying, merciless to living beings. |
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. |
He had made villages into non-villages, market towns into non-market towns, and countries into non-countries. |
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. |
He, having killed human beings again and again, wore a garland of their fingers. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, took his bowl and outer robe and entered Sāvatthī for alms. |
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṁ paṭipajji. |
Having walked for alms in Sāvatthī, after the meal, when he had returned from his alms round, he set his lodging in order, took his bowl and outer robe, and set out on the road towards the bandit Aṅgulimāla. |
Addasāsuṁ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṁ. |
Cowherds, shepherds, ploughmen, and wayfarers saw the Blessed One setting out on the road towards the bandit Aṅgulimāla. |
Disvāna bhagavantaṁ etadavocuṁ: |
Seeing him, they said to the Blessed One: |
“mā, samaṇa, etaṁ maggaṁ paṭipajji. |
“Do not, recluse, take this road. |
Etasmiṁ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. |
On this road, recluse, is the bandit Aṅgulimāla, fierce, bloody-handed, devoted to killing and slaying, merciless to living beings. |
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. |
He has made villages into non-villages, market towns into non-market towns, and countries into non-countries. |
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. |
He, having killed human beings again and again, wears a garland of their fingers. |
Etañhi, samaṇa, maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. |
Indeed, recluse, along this road, even ten men, twenty men, thirty men, forty men, fifty men, banding together, travel. |
Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti. |
Even they fall into the hands of the bandit Aṅgulimāla.” |
Evaṁ vutte, bhagavā tuṇhībhūto agamāsi. |
When this was said, the Blessed One went on in silence. |
Dutiyampi kho gopālakā …pe… tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ etadavocuṁ: |
A second time the cowherds… (and so on)... a third time the cowherds, shepherds, ploughmen, and wayfarers said to the Blessed One: |
“mā, samaṇa, etaṁ maggaṁ paṭipajji, etasmiṁ samaṇa magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu, tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. |
“Do not, recluse, take this road. On this road, recluse, is the bandit Aṅgulimāla, fierce, bloody-handed, devoted to killing and slaying, merciless to living beings. He has made villages into non-villages, market towns into non-market towns, and countries into non-countries. |
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. |
He, having killed human beings again and again, wears a garland of their fingers. |
Etañhi samaṇa maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. |
Indeed, recluse, along this road, even ten men, twenty men, thirty men, forty men, fifty men, banding together, travel. |
Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti. |
Even they fall into the hands of the bandit Aṅgulimāla.” |
Atha kho bhagavā tuṇhībhūto agamāsi. |
Then the Blessed One went on in silence. |
Addasā kho coro aṅgulimālo bhagavantaṁ dūratova āgacchantaṁ. |
The bandit Aṅgulimāla saw the Blessed One coming from afar. |
Disvānassa etadahosi: |
Seeing him, it occurred to him: |
“acchariyaṁ vata bho, abbhutaṁ vata bho. |
“Wonderful indeed, sirs, marvellous indeed, sirs! |
Imañhi maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. |
Along this road, even ten men, twenty men, thirty men, forty men, fifty men, banding together, travel. |
Tepi mama hatthatthaṁ gacchanti. |
Even they fall into my hands. |
Atha ca panāyaṁ samaṇo eko adutiyo pasayha maññe āgacchati. |
And yet this recluse comes alone, without a companion, as if by force, I think. |
Yannūnāhaṁ imaṁ samaṇaṁ jīvitā voropeyyan”ti. |
Suppose I were to deprive this recluse of life.” |
Atha kho coro aṅgulimālo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā bhagavantaṁ piṭṭhito piṭṭhito anubandhi. |
Then the bandit Aṅgulimāla, having taken up his sword and shield, having strung his bow and quiver, followed close behind the Blessed One. |
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkoti sampāpuṇituṁ. |
Then the Blessed One performed such a feat of psychic power that the bandit Aṅgulimāla, though walking with all his strength, could not catch up with the Blessed One, who was walking at his normal pace. |
Atha kho corassa aṅgulimālassa etadahosi: |
Then it occurred to the bandit Aṅgulimāla: |
“acchariyaṁ vata bho, abbhutaṁ vata bho. |
“Wonderful indeed, sirs, marvellous indeed, sirs! |
Ahañhi pubbe hatthimpi dhāvantaṁ anupatitvā gaṇhāmi, assampi dhāvantaṁ anupatitvā gaṇhāmi, rathampi dhāvantaṁ anupatitvā gaṇhāmi, migampi dhāvantaṁ anupatitvā gaṇhāmi; |
Formerly, I could chase and catch even a running elephant, I could chase and catch even a running horse, I could chase and catch even a running chariot, I could chase and catch even a running deer; |
atha ca panāhaṁ imaṁ samaṇaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkomi sampāpuṇitun”ti. |
and yet I, walking with all my strength, cannot catch up with this recluse who is walking at his normal pace.” |
Ṭhitova bhagavantaṁ etadavoca: |
Stopping, he said to the Blessed One: |
“tiṭṭha, tiṭṭha, samaṇā”ti. |
“Stop, stop, recluse!” |
“Ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā”ti. |
“I have stopped, Aṅgulimāla, you too stop.” |
Atha kho corassa aṅgulimālassa etadahosi: |
Then it occurred to the bandit Aṅgulimāla: |
“ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā. |
“These Sakyan recluses are truth-speakers, they profess the truth. |
Atha panāyaṁ samaṇo gacchaṁ yevāha: |
And yet this recluse, while still walking, says: |
‘ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā’ti. |
‘I have stopped, Aṅgulimāla, you too stop.’ |
Yannūnāhaṁ imaṁ samaṇaṁ puccheyyan”ti. |
Suppose I were to question this recluse.” |
Atha kho coro aṅgulimālo bhagavantaṁ gāthāya ajjhabhāsi: |
Then the bandit Aṅgulimāla addressed the Blessed One in verse: |
“Gacchaṁ vadesi samaṇa ṭhitomhi, |
“While walking, recluse, you say, ‘I have stopped,’ |
Mamañca brūsi ṭhitamaṭṭhitoti; |
And me, who have stopped, you call unstopped; |
Pucchāmi taṁ samaṇa etamatthaṁ, |
I ask you, recluse, the meaning of this, |
Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhī”ti. |
How have you stopped, and I am unstopped?” |
“Ṭhito ahaṁ aṅgulimāla sabbadā, |
“I have stopped, Aṅgulimāla, for all time, |
Sabbesu bhūtesu nidhāya daṇḍaṁ; |
Having laid down the rod towards all beings; |
Tuvañca pāṇesu asaññatosi, |
But you are unrestrained towards living things, |
Tasmā ṭhitohaṁ tuvamaṭṭhitosī”ti. |
Therefore, I have stopped, you are unstopped.” |
“Cirassaṁ vata me mahito mahesī, |
“For long indeed has this great sage, honored by me, |
Mahāvanaṁ pāpuṇi saccavādī; |
The truth-speaker, reached this great forest; |
Sohaṁ carissāmi pahāya pāpaṁ, |
I will walk, abandoning evil, |
Sutvāna gāthaṁ tava dhammayuttaṁ”. |
Having heard your verse connected with Dhamma.” |
Itveva coro asimāvudhañca, |
So saying, the bandit threw his sword and weapons, |
Sobbhe papāte narake akiri; |
Into a chasm, a pit, a hell; |
Avandi coro sugatassa pāde, |
The bandit worshipped the Well-Farer’s feet, |
Tattheva naṁ pabbajjaṁ ayāci. |
And right there he asked for the going forth. |
Buddho ca kho kāruṇiko mahesi, |
And the Buddha, the compassionate great sage, |
Yo satthā lokassa sadevakassa; |
The teacher of the world with its devas; |
“Tamehi bhikkhū”ti tadā avoca, |
Then said, “Come, bhikkhu,” |
Eseva tassa ahu bhikkhubhāvoti. |
That itself was his bhikkhu-state. |
Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṁ pakkāmi. |
Then the Blessed One, with the venerable Aṅgulimāla as his attendant recluse, set out on tour towards Sāvatthī. |
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. |
Wandering on tour in stages, he arrived at Sāvatthī. |
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
There the Blessed One dwelt at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti: |
Now on that occasion a great crowd had gathered at the gate of King Pasenadi of Kosala’s inner palace, making a loud and great noise: |
“coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. |
“A bandit in your realm, deva, named Aṅgulimāla, fierce, bloody-handed, devoted to killing and slaying, merciless to living beings. |
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. |
He has made villages into non-villages, market towns into non-market towns, and countries into non-countries. |
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. |
He, having killed human beings again and again, wears a garland of their fingers. |
Taṁ devo paṭisedhetū”ti. |
Let the deva suppress him!” |
Atha kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa. |
Then King Pasenadi of Kosala, with about five hundred horsemen, left Sāvatthī in broad daylight. |
Yena ārāmo tena pāvisi. |
He entered the park. |
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; |
Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from his vehicle and approached the Blessed One on foot; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: |
To King Pasenadi of Kosala seated at one side, the Blessed One said this: |
“kiṁ nu te, mahārāja, rājā vā māgadho seniyo bimbisāro kupito vesālikā vā licchavī aññe vā paṭirājāno”ti? |
“What is it, great king? Is King Seniya Bimbisāra of Magadha angry with you, or the Licchavis of Vesālī, or other rival kings?” |
“Na kho me, bhante, rājā māgadho seniyo bimbisāro kupito, nāpi vesālikā licchavī, nāpi aññe paṭirājāno. |
“It is not, venerable sir, that King Seniya Bimbisāra of Magadha is angry with me, nor the Licchavis of Vesālī, nor other rival kings. |
Coro me, bhante, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. |
A bandit in my realm, venerable sir, named Aṅgulimāla, fierce, bloody-handed, devoted to killing and slaying, merciless to living beings. |
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. |
He has made villages into non-villages, market towns into non-market towns, and countries into non-countries. |
So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. |
He, having killed human beings again and again, wears a garland of their fingers. |
Tāhaṁ, bhante, paṭisedhissāmī”ti. |
I, venerable sir, will suppress him.” |
“Sace pana tvaṁ, mahārāja, aṅgulimālaṁ passeyyāsi kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitaṁ, virataṁ pāṇātipātā, virataṁ adinnādānā, virataṁ musāvādā, ekabhattikaṁ, brahmacāriṁ, sīlavantaṁ, kalyāṇadhammaṁ, kinti naṁ kareyyāsī”ti? |
“But if, great king, you were to see Aṅgulimāla with hair and beard shaved off, wearing saffron robes, gone forth from the home life into homelessness, abstaining from destroying life, abstaining from taking what is not given, abstaining from false speech, eating only one meal a day, celibate, virtuous, of lovely character, what would you do to him?” |
“Abhivādeyyāma vā, bhante, paccuṭṭheyyāma vā āsanena vā nimanteyyāma, abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. |
“We would pay homage to him, venerable sir, or rise up for him, or invite him to a seat, or invite him to accept robes, almsfood, lodging, and medicinal requisites for the sick, or we would arrange for his lawful protection and guarding. |
Kuto panassa, bhante, dussīlassa pāpadhammassa evarūpo sīlasaṁyamo bhavissatī”ti? |
But how, venerable sir, could such virtue and restraint come to one so immoral, of evil character?” |
Tena kho pana samayena āyasmā aṅgulimālo bhagavato avidūre nisinno hoti. |
Now on that occasion the venerable Aṅgulimāla was sitting not far from the Blessed One. |
Atha kho bhagavā dakkhiṇaṁ bāhuṁ paggahetvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: |
Then the Blessed One, extending his right arm, said to King Pasenadi of Kosala: |
“eso, mahārāja, aṅgulimālo”ti. |
“This, great king, is Aṅgulimāla.” |
Atha kho rañño pasenadissa kosalassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso. |
Then King Pasenadi of Kosala felt fear, felt terror, felt his hair stand on end. |
Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhītaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: |
Then the Blessed One, seeing King Pasenadi of Kosala frightened, alarmed, with his hair standing on end, said to King Pasenadi of Kosala: |
“mā bhāyi, mahārāja, natthi te ito bhayan”ti. |
“Do not be afraid, great king, there is no danger to you from him.” |
Atha kho rañño pasenadissa kosalassa yaṁ ahosi bhayaṁ vā chambhitattaṁ vā lomahaṁso vā so paṭippassambhi. |
Then whatever fear, or terror, or hair-standing-on-end King Pasenadi of Kosala had, that subsided. |
Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; |
Then King Pasenadi of Kosala approached the venerable Aṅgulimāla; |
upasaṅkamitvā āyasmantaṁ aṅgulimālaṁ etadavoca: |
having approached, he said to the venerable Aṅgulimāla: |
“ayyo no, bhante, aṅgulimālo”ti? |
“Is the venerable one our Aṅgulimāla, sir?” |
“Evaṁ, mahārājā”ti. |
“Yes, great king.” |
“Kathaṅgotto ayyassa pitā, kathaṅgottā mātā”ti? |
“Of what clan is the venerable one’s father, of what clan his mother?” |
“Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti. |
“Gagga is my father, great king, Mantāṇī my mother.” |
“Abhiramatu, bhante, ayyo gaggo mantāṇiputto. |
“May the venerable Gagga Mantāṇiputta delight. |
Ahamayyassa gaggassa mantāṇiputtassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. |
I will make an effort for the venerable Gagga Mantāṇiputta regarding robes, almsfood, lodging, and medicinal requisites for the sick.” |
Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṁsukūliko tecīvariko. |
Now on that occasion the venerable Aṅgulimāla was a forest-dweller, an alms-food eater, a refuse-rag wearer, a triple-robe wearer. |
Atha kho āyasmā aṅgulimālo rājānaṁ pasenadiṁ kosalaṁ etadavoca: |
Then the venerable Aṅgulimāla said to King Pasenadi of Kosala: |
“alaṁ, mahārāja, paripuṇṇaṁ me cīvaran”ti. |
“Enough, great king, my robes are complete.” |
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; |
Then King Pasenadi of Kosala approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: |
Sitting at one side, King Pasenadi of Kosala said to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante. |
“Wonderful, venerable sir, marvellous, venerable sir! |
Yāvañcidaṁ, bhante, bhagavā adantānaṁ dametā, asantānaṁ sametā, aparinibbutānaṁ parinibbāpetā. |
How indeed, venerable sir, the Blessed One is a tamer of the untamed, a calmer of the uncalmed, a bringer of Nibbāna to those not yet attained Nibbāna! |
Yañhi mayaṁ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṁ so bhagavatā adaṇḍena asattheneva danto. |
He whom we, venerable sir, could not tame with rod or weapon, he has been tamed by the Blessed One without rod, without weapon. |
Handa ca dāni mayaṁ, bhante, gacchāma; |
And now, venerable sir, we depart; |
bahukiccā mayaṁ bahukaraṇīyā”ti. |
we are very busy, we have much to do.” |
“Yassadāni, mahārāja, kālaṁ maññasī”ti. |
“Do now, great king, what you deem the right time.” |
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then King Pasenadi of Kosala, having risen from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed. |
Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. |
Then the venerable Aṅgulimāla, having dressed in the morning, took his bowl and outer robe and entered Sāvatthī for alms. |
Addasā kho āyasmā aṅgulimālo sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ. |
As the venerable Aṅgulimāla was walking for alms from house to house in Sāvatthī, he saw a certain woman with a difficult, obstructed birth. |
Disvānassa etadahosi: |
Seeing her, it occurred to him: |
“kilissanti vata, bho, sattā; |
“Beings are afflicted indeed, sirs! |
kilissanti vata, bho, sattā”ti. |
Beings are afflicted indeed, sirs!” |
Atha kho āyasmā aṅgulimālo sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; |
Then the venerable Aṅgulimāla, having walked for alms in Sāvatthī, after the meal, when he had returned from his alms round, approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho āyasmā aṅgulimālo bhagavantaṁ etadavoca: |
Sitting at one side, the venerable Aṅgulimāla said to the Blessed One: |
“idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁ. |
“Here, venerable sir, having dressed in the morning, I took my bowl and outer robe and entered Sāvatthī for alms. |
Addasaṁ kho ahaṁ, bhante, sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ. |
As I, venerable sir, was walking for alms from house to house in Sāvatthī, I saw a certain woman with a difficult, obstructed birth. |
Disvāna mayhaṁ etadahosi: |
Seeing her, it occurred to me: |
‘kilissanti vata bho sattā, kilissanti vata bho sattā’”ti. |
‘Beings are afflicted indeed, sirs! Beings are afflicted indeed, sirs!’” |
“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; |
“Then you, Aṅgulimāla, approach that woman; |
upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: |
having approached, say this to that woman: |
‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. |
‘Sister, since I was born, I do not recall intentionally depriving a living being of life; by this truth, may there be well-being for you, well-being for your unborn child.’” |
“So hi nūna me, bhante, sampajānamusāvādo bhavissati. |
“That surely, venerable sir, would be a deliberate falsehood for me. |
Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti. |
By me, venerable sir, many living beings have been intentionally deprived of life.” |
“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; |
“Then you, Aṅgulimāla, approach that woman; |
upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: |
having approached, say this to that woman: |
‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. |
‘Sister, since I was born with the noble birth, I do not recall intentionally depriving a living being of life; by this truth, may there be well-being for you, well-being for your unborn child.’” |
“Evaṁ, bhante”ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; |
“Yes, venerable sir,” the venerable Aṅgulimāla replied to the Blessed One, and approaching that woman, |
upasaṅkamitvā taṁ itthiṁ etadavoca: |
having approached, he said this to that woman: |
“yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā”ti. |
“Sister, since I was born with the noble birth, I do not recall intentionally depriving a living being of life; by this truth, may there be well-being for you, well-being for your unborn child.” |
Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa. |
Then there was well-being for that woman, well-being for her unborn child. |
Atha kho āyasmā aṅgulimālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Then the venerable Aṅgulimāla, dwelling alone, withdrawn, diligent, ardent, and resolute, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realized it for himself with direct knowledge in this very life, entered upon it, and abided in it. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” |
Aññataro kho panāyasmā aṅgulimālo arahataṁ ahosi. |
And the venerable Aṅgulimāla became one of the Arahants. |
Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. |
Then the venerable Aṅgulimāla, having dressed in the morning, took his bowl and outer robe and entered Sāvatthī for alms. |
Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati. |
Now on that occasion a clod thrown by someone fell on the venerable Aṅgulimāla’s body, a stick thrown by someone fell on the venerable Aṅgulimāla’s body, a potsherd thrown by someone fell on the venerable Aṅgulimāla’s body. |
Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami. |
Then the venerable Aṅgulimāla, with his head broken, with blood flowing, with his bowl broken, with his outer robe torn, approached the Blessed One. |
Addasā kho bhagavā āyasmantaṁ aṅgulimālaṁ dūratova āgacchantaṁ. |
The Blessed One saw the venerable Aṅgulimāla coming from afar. |
Disvāna āyasmantaṁ aṅgulimālaṁ etadavoca: |
Seeing him, the Blessed One said to the venerable Aṅgulimāla: |
“adhivāsehi tvaṁ, brāhmaṇa, adhivāsehi tvaṁ, brāhmaṇa. |
“Endure it, brahmin! Endure it, brahmin! |
Yassa kho tvaṁ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṁ, brāhmaṇa, kammassa vipākaṁ diṭṭheva dhamme paṭisaṁvedesī”ti. |
You are experiencing in this very life, brahmin, the result of that kamma for which you might have been tormented in hell for many years, for many hundreds of years, for many thousands of years.” |
Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhaṁ paṭisaṁvedi; |
Then the venerable Aṅgulimāla, gone to solitude, in seclusion, experienced the bliss of liberation; |
tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: |
at that time he uttered this inspired utterance: |
“Yo pubbeva pamajjitvā, |
“He who formerly was heedless, |
pacchā so nappamajjati; |
And afterwards is not heedless; |
Somaṁ lokaṁ pabhāseti, |
He illuminates this world, |
abbhā muttova candimā. |
Like the moon freed from a cloud. |
Yassa pāpaṁ kataṁ kammaṁ, |
Whose evil deed that was done, |
kusalena pidhīyati; |
Is covered by a wholesome one; |
Somaṁ lokaṁ pabhāseti, |
He illuminates this world, |
abbhā muttova candimā. |
Like the moon freed from a cloud. |
Yo have daharo bhikkhu, |
Whatever young bhikkhu, indeed, |
yuñjati buddhasāsane; |
Devotes himself to the Buddha’s dispensation; |
Somaṁ lokaṁ pabhāseti, |
He illuminates this world, |
abbhā muttova candimā. |
Like the moon freed from a cloud. |
Disā hi me dhammakathaṁ suṇantu, |
Let my enemies hear a talk on Dhamma, |
Disā hi me yuñjantu buddhasāsane; |
Let my enemies devote themselves to the Buddha’s dispensation; |
Disā hi me te manujā bhajantu, |
Let my enemies attend on those persons, |
Ye dhammamevādapayanti santo. |
Who, being good, make the Dhamma primary. |
Disā hi me khantivādānaṁ, |
Let my enemies, of those who advocate forbearance, |
avirodhappasaṁsīnaṁ; |
And praise non-opposition; |
Suṇantu dhammaṁ kālena, |
Hear the Dhamma in due season, |
tañca anuvidhīyantu. |
And conform themselves to it. |
Na hi jātu so mamaṁ hiṁse, |
For surely he would not harm me, |
aññaṁ vā pana kiñci naṁ; |
Nor any other being at all; |
Pappuyya paramaṁ santiṁ, |
Having attained the supreme peace, |
rakkheyya tasathāvare. |
He would protect the timid and the firm. |
Udakañhi nayanti nettikā, |
Irrigators guide the water, |
Usukārā namayanti tejanaṁ; |
Fletchers straighten the arrow-shaft; |
Dāruṁ namayanti tacchakā, |
Carpenters shape the wood, |
Attānaṁ damayanti paṇḍitā. |
The wise tame themselves. |
Daṇḍeneke damayanti, |
Some tame with a stick, |
aṅkusehi kasāhi ca; |
With goads and with whips; |
Adaṇḍena asatthena, |
Without stick, without weapon, |
ahaṁ dantomhi tādinā. |
I am tamed by such a one. |
Ahiṁsakoti me nāmaṁ, |
‘Harmless’ was my name, |
hiṁsakassa pure sato; |
Though harmful I was in the past; |
Ajjāhaṁ saccanāmomhi, |
Today I am true to my name, |
na naṁ hiṁsāmi kiñci naṁ. |
I harm no one at all. |
Coro ahaṁ pure āsiṁ, |
A bandit I was in the past, |
aṅgulimāloti vissuto; |
Known as ‘Finger-Garland’; |
Vuyhamāno mahoghena, |
Swept along by a great flood, |
buddhaṁ saraṇamāgamaṁ. |
I went for refuge to the Buddha. |
Lohitapāṇi pure āsiṁ, |
Bloody-handed I was in the past, |
aṅgulimāloti vissuto; |
Known as ‘Finger-Garland’; |
Saraṇagamanaṁ passa, |
See my going for refuge, |
bhavanetti samūhatā. |
The fetter of being is uprooted. |
Tādisaṁ kammaṁ katvāna, |
Having done such kamma, |
bahuṁ duggatigāminaṁ; |
Much that leads to a bad destination; |
Phuṭṭho kammavipākena, |
Touched by the result of kamma, |
aṇaṇo bhuñjāmi bhojanaṁ. |
Debt-free, I eat my food. |
Pamādamanuyuñjanti, |
Heedlessness they pursue, |
bālā dummedhino janā; |
Fools, people of little wisdom; |
Appamādañca medhāvī, |
But the wise person guards heedfulness, |
dhanaṁ seṭṭhaṁva rakkhati. |
As their greatest treasure. |
Mā pamādamanuyuñjetha, |
Do not pursue heedlessness, |
mā kāmarati santhavaṁ; |
Nor delight in sensual pleasures; |
Appamatto hi jhāyanto, |
For the heedful one, meditating, |
pappoti vipulaṁ sukhaṁ. |
Attains abundant bliss. |
Svāgataṁ nāpagataṁ, |
Welcome, not unwelcome, |
nayidaṁ dummantitaṁ mama; |
This was no ill-considered act of mine; |
Saṁvibhattesu dhammesu, |
Among the well-analyzed Dhammas, |
yaṁ seṭṭhaṁ tadupāgamaṁ. |
That which is best, I have attained. |
Svāgataṁ nāpagataṁ, |
Welcome, not unwelcome, |
nayidaṁ dummantitaṁ mama; |
This was no ill-considered act of mine; |
Tisso vijjā anuppattā, |
The three true knowledges have been attained, |
kataṁ buddhassa sāsanan”ti. |
The Buddha’s dispensation has been fulfilled.” |
Aṅgulimālasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Discourse on Aṅgulimāla, the sixth. |
mn87 |
mn87 |
Majjhima Nikāya 87 |
Middle Length Discourses 87 |
Piyajātikasutta |
The Discourse on What is Born of Affection |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti. |
Now on that occasion a certain householder’s only son, dear and beloved, had died. |
Tassa kālaṅkiriyāya neva kammantā paṭibhanti na bhattaṁ paṭibhāti. |
Because of his death, his work did not appeal to him, nor did food appeal. |
So āḷāhanaṁ gantvā kandati: |
He would go to the charnel ground and weep: |
“kahaṁ, ekaputtaka, kahaṁ, ekaputtakā”ti. |
“Where are you, only son? Where are you, only son?” |
Atha kho so gahapati yena bhagavā tenupasaṅkami; |
Then that householder approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinnaṁ kho taṁ gahapatiṁ bhagavā etadavoca: |
To that householder seated at one side, the Blessed One said this: |
“na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan”ti. |
“Your faculties, householder, are not those of one whose mind is steady; there is an alteration in your faculties.” |
“Kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati; |
“How, venerable sir, could there not be an alteration in my faculties? |
mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato. |
For me, venerable sir, my only son, dear and beloved, has died. |
Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. |
Because of his death, work does not appeal to me, nor does food appeal. |
Sohaṁ āḷāhanaṁ gantvā kandāmi: |
I go to the charnel ground and weep: |
‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’”ti. |
‘Where are you, only son? Where are you, only son?’” |
“Evametaṁ, gahapati, evametaṁ, gahapati. |
“Even so, householder, even so, householder. |
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. |
For, householder, sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.” |
“Kassa kho nāmetaṁ, bhante, evaṁ bhavissati: |
“For whom, venerable sir, could it be thus: |
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti? |
‘Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection’? |
Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā”ti. |
For, venerable sir, joy and happiness are born of affection, they originate from affection.” |
Atha kho so gahapati bhagavato bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi. |
Then that householder, not delighting in the Blessed One’s statement, having rejected it, rose from his seat and departed. |
Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti. |
Now on that occasion many gamblers were playing with dice not far from the Blessed One. |
Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; |
Then that householder approached those gamblers; |
upasaṅkamitvā akkhadhutte etadavoca: |
having approached, he said to the gamblers: |
“idhāhaṁ, bhonto, yena samaṇo gotamo tenupasaṅkamiṁ; |
“Sirs, I approached the recluse Gotama; |
upasaṅkamitvā samaṇaṁ gotamaṁ abhivādetvā ekamantaṁ nisīdiṁ. |
having approached, I paid homage to the recluse Gotama and sat down at one side. |
Ekamantaṁ nisinnaṁ kho maṁ, bhonto, samaṇo gotamo etadavoca: |
To me seated at one side, sirs, the recluse Gotama said this: |
‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan’ti. |
‘Your faculties, householder, are not those of one whose mind is steady; there is an alteration in your faculties.’ |
Evaṁ vutte, ahaṁ, bhonto, samaṇaṁ gotamaṁ etadavocaṁ: |
When this was said, sirs, I said to the recluse Gotama: |
‘kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati; |
‘How, venerable sir, could there not be an alteration in my faculties? |
mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato. |
For me, venerable sir, my only son, dear and beloved, has died. |
Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. |
Because of his death, work does not appeal to me, nor does food appeal. |
Sohaṁ āḷāhanaṁ gantvā kandāmi—kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti. |
I go to the charnel ground and weep—where are you, only son? where are you, only son?’ |
‘Evametaṁ, gahapati, evametaṁ, gahapati. |
‘Even so, householder, even so, householder. |
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. |
For, householder, sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.’ |
‘Kassa kho nāmetaṁ, bhante, evaṁ bhavissati—piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? |
‘For whom, venerable sir, could it be thus—sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection? |
Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti. |
For, venerable sir, joy and happiness are born of affection, they originate from affection.’ |
Atha khvāhaṁ, bhonto, samaṇassa gotamassa bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkamin”ti. |
Then I, sirs, not delighting in the recluse Gotama’s statement, having rejected it, rose from my seat and departed.” |
“Evametaṁ, gahapati, evametaṁ, gahapati. |
“Even so, householder, even so, householder. |
Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā”ti. |
For, householder, joy and happiness are born of affection, they originate from affection.” |
Atha kho so gahapati “sameti me akkhadhuttehī”ti pakkāmi. |
Then that householder, thinking, “This agrees with the gamblers,” departed. |
Atha kho idaṁ kathāvatthu anupubbena rājantepuraṁ pāvisi. |
Then this topic of conversation gradually entered the royal palace. |
Atha kho rājā pasenadi kosalo mallikaṁ deviṁ āmantesi: |
Then King Pasenadi of Kosala addressed Queen Mallikā: |
“idaṁ te, mallike, samaṇena gotamena bhāsitaṁ: |
“This, Mallikā, was said by the recluse Gotama: |
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. |
‘Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.’” |
“Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ, evametan”ti. |
“If, great king, that was said by the Blessed One, then it is so.” |
“Evameva panāyaṁ mallikā yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodati: |
“Just so does this Mallikā, whatever the recluse Gotama says, that very thing she approves of: |
‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. |
‘If, great king, that was said by the Blessed One, then it is so.’ |
Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṁ tadevassa antevāsī abbhanumodati: |
Just as, indeed, whatever a teacher says to a disciple, that very thing the disciple approves of: |
‘evametaṁ, ācariya, evametaṁ, ācariyā’ti. |
‘Even so, teacher, even so, teacher.’ |
Evameva kho tvaṁ, mallike, yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodasi: |
Even so do you, Mallikā, whatever the recluse Gotama says, that very thing you approve of: |
‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. |
‘If, great king, that was said by the Blessed One, then it is so.’ |
Cara pire, mallike, vinassā”ti. |
Go away, Mallikā, perish!” |
Atha kho mallikā devī nāḷijaṅghaṁ brāhmaṇaṁ āmantesi: |
Then Queen Mallikā addressed the brahmin Nāḷijaṅgha: |
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; |
“Come, brahmin, approach the Blessed One; |
upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: |
having approached, in my name bow your head at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding: |
‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; |
‘Queen Mallikā, venerable sir, bows her head at the Blessed One’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding’; |
evañca vadehi: |
and say this: |
‘bhāsitā nu kho, bhante, bhagavatā esā vācā—piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. |
‘Was this statement, venerable sir, indeed spoken by the Blessed One—Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection?’ |
Yathā te bhagavā byākaroti taṁ sādhukaṁ uggahetvā mama āroceyyāsi. |
As the Blessed One explains it to you, having learned it well, report it to me. |
Na hi tathāgatā vitathaṁ bhaṇantī”ti. |
For Tathāgatas do not speak falsehood.” |
“Evaṁ, bhotī”ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, madam,” the brahmin Nāḷijaṅgha replied to Queen Mallikā, and he approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down at one side. |
Ekamantaṁ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṁ etadavoca: |
Sitting at one side, the brahmin Nāḷijaṅgha said to the Blessed One: |
“mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; |
“Queen Mallikā, Master Gotama, bows her head at Master Gotama’s feet; |
appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; |
she inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding; |
evañca vadeti: |
and she says this: |
‘bhāsitā nu kho, bhante, bhagavatā esā vācā—piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. |
‘Was this statement, venerable sir, indeed spoken by the Blessed One—Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection?’” |
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. |
“Even so, brahmin, even so, brahmin. |
Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. |
For, brahmin, sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection. |
Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. |
That this is so, brahmin, that sorrow, lamentation, pain, grief, and despair are born of affection, originate from affection, can be understood by this method. |
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. |
Formerly, brahmin, in this very Sāvatthī, a certain woman’s mother died. |
Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: |
Due to her death, she became mad, her mind deranged, and going from street to street, from crossroads to crossroads, she would say: |
‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti? |
‘Have you seen my mother? Have you seen my mother?’ |
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. |
By this method too, brahmin, it can be understood that sorrow, lamentation, pain, grief, and despair are born of affection, originate from affection. |
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi … bhātā kālamakāsi … bhaginī kālamakāsi … putto kālamakāsi … dhītā kālamakāsi … sāmiko kālamakāsi. |
Formerly, brahmin, in this very Sāvatthī, a certain woman’s father died… her brother died… her sister died… her son died… her daughter died… her husband died. |
Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: |
Due to his death, she became mad, her mind deranged, and going from street to street, from crossroads to crossroads, she would say: |
‘api me sāmikaṁ addassatha, api me sāmikaṁ addassathā’ti? |
‘Have you seen my husband? Have you seen my husband?’ |
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. |
By this method too, brahmin, it can be understood that sorrow, lamentation, pain, grief, and despair are born of affection, originate from affection. |
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. |
Formerly, brahmin, in this very Sāvatthī, a certain man’s mother died. |
So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: |
Due to her death, he became mad, his mind deranged, and going from street to street, from crossroads to crossroads, he would say: |
‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti? |
‘Have you seen my mother? Have you seen my mother?’ |
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. |
By this method too, brahmin, it can be understood that sorrow, lamentation, pain, grief, and despair are born of affection, originate from affection. |
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi … bhātā kālamakāsi … bhaginī kālamakāsi … putto kālamakāsi … dhītā kālamakāsi … pajāpati kālamakāsi. |
Formerly, brahmin, in this very Sāvatthī, a certain man’s father died… his brother died… his sister died… his son died… his daughter died… his wife died. |
So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: |
Due to her death, he became mad, his mind deranged, and going from street to street, from crossroads to crossroads, he would say: |
‘api me pajāpatiṁ addassatha, api me pajāpatiṁ addassathā’ti? |
‘Have you seen my wife? Have you seen my wife?’ |
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. |
By this method too, brahmin, it can be understood that sorrow, lamentation, pain, grief, and despair are born of affection, originate from affection. |
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṁ agamāsi. |
Formerly, brahmin, in this very Sāvatthī, a certain woman went to her relatives’ home. |
Tassā te ñātakā sāmikaṁ acchinditvā aññassa dātukāmā. |
Her relatives, intending to take her husband away from her and give her to another, she did not wish it. |
Sā ca taṁ na icchati. |
Then that woman said to her husband: |
Atha kho sā itthī sāmikaṁ etadavoca: |
‘These relatives of mine, sir, intend to take you away from me and give me to another. |
‘ime, maṁ, ayyaputta, ñātakā tvaṁ acchinditvā aññassa dātukāmā. |
But I do not wish it.’ |
Ahañca taṁ na icchāmī’ti. |
Then that man, having cut that woman in two, killed himself, thinking: |
Atha kho so puriso taṁ itthiṁ dvidhā chetvā attānaṁ upphālesi: |
‘We shall both be together after death.’ |
‘ubho pecca bhavissāmā’ti. |
By this method too, brahmin, it can be understood that sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.” |
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. |
|
| Then the brahmin Nāḷijaṅgha, having rejoiced and delighted in the Blessed One’s words, rose from his seat and approached Queen Mallikā; | |
Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; |
having approached, he reported to Queen Mallikā the entire conversation he had had with the Blessed One. |
upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ mallikāya deviyā ārocesi. |
Then Queen Mallikā approached King Pasenadi of Kosala; |
Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; |
having approached, she said to King Pasenadi of Kosala: |
upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: |
|
“Taṁ kiṁ maññasi, mahārāja, piyā te vajirī kumārī”ti? |
“What do you think, great king, is Princess Vajirī dear to you?” |
“Evaṁ, mallike, piyā me vajirī kumārī”ti. |
“Yes, Mallikā, Princess Vajirī is dear to me.” |
“Taṁ kiṁ maññasi, mahārāja, vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? |
“What do you think, great king, if there were any change or alteration in Princess Vajirī, would sorrow, lamentation, pain, grief, and despair arise in you?” |
“Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? |
“If there were any change or alteration in my Princess Vajirī, Mallikā, there might be an alteration even in my life; how then would sorrow, lamentation, pain, grief, and despair not arise in me?” |
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: |
“It was with reference to this, great king, that it was said by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. |
‘Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.’ |
Taṁ kiṁ maññasi, mahārāja, piyā te vāsabhā khattiyā”ti? |
What do you think, great king, is Queen Vāsabhakhattiyā dear to you?” |
“Evaṁ, mallike, piyā me vāsabhā khattiyā”ti. |
“Yes, Mallikā, Queen Vāsabhakhattiyā is dear to me.” |
“Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? |
“What do you think, great king, if there were any change or alteration in Queen Vāsabhakhattiyā, would sorrow, lamentation, pain, grief, and despair arise in you?” |
“Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? |
“If there were any change or alteration in my Queen Vāsabhakhattiyā, Mallikā, there might be an alteration even in my life; how then would sorrow, lamentation, pain, grief, and despair not arise in me?” |
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: |
“It was with reference to this, great king, that it was said by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. |
‘Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.’ |
Taṁ kiṁ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti? |
What do you think, great king, is General Viḍūḍabha dear to you?” |
“Evaṁ, mallike, piyo me viṭaṭūbho senāpatī”ti. |
“Yes, Mallikā, General Viḍūḍabha is dear to me.” |
“Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? |
“What do you think, great king, if there were any change or alteration in General Viḍūḍabha, would sorrow, lamentation, pain, grief, and despair arise in you?” |
“Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? |
“If there were any change or alteration in my General Viḍūḍabha, Mallikā, there might be an alteration even in my life; how then would sorrow, lamentation, pain, grief, and despair not arise in me?” |
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: |
“It was with reference to this, great king, that it was said by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. |
‘Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.’ |
Taṁ kiṁ maññasi, mahārāja, piyā te ahan”ti? |
What do you think, great king, am I dear to you?” |
“Evaṁ, mallike, piyā mesi tvan”ti. |
“Yes, Mallikā, you are dear to me.” |
“Taṁ kiṁ maññasi, mahārāja, mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? |
“What do you think, great king, if there were any change or alteration in me, would sorrow, lamentation, pain, grief, and despair arise in you?” |
“Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? |
“If there were any change or alteration in you, Mallikā, there might be an alteration even in my life; how then would sorrow, lamentation, pain, grief, and despair not arise in me?” |
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: |
“It was with reference to this, great king, that it was said by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. |
‘Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.’ |
Taṁ kiṁ maññasi, mahārāja, piyā te kāsikosalā”ti? |
What do you think, great king, are Kāsi and Kosala dear to you?” |
“Evaṁ, mallike, piyā me kāsikosalā. |
“Yes, Mallikā, Kāsi and Kosala are dear to me. |
Kāsikosalānaṁ, mallike, ānubhāvena kāsikacandanaṁ paccanubhoma, mālāgandhavilepanaṁ dhāremā”ti. |
It is through the power of Kāsi and Kosala, Mallikā, that we enjoy Kāsi sandalwood and wear garlands, perfumes, and ointments.” |
“Taṁ kiṁ maññasi, mahārāja, kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? |
“What do you think, great king, if there were any change or alteration in Kāsi and Kosala, would sorrow, lamentation, pain, grief, and despair arise in you?” |
“Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? |
“If there were any change or alteration in Kāsi and Kosala, Mallikā, there might be an alteration even in my life; how then would sorrow, lamentation, pain, grief, and despair not arise in me?” |
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: |
“It was with reference to this, great king, that it was said by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One: |
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. |
‘Sorrow, lamentation, pain, grief, and despair are born of affection, they originate from affection.’” |
“Acchariyaṁ, mallike, abbhutaṁ, mallike. |
“Wonderful, Mallikā, marvellous, Mallikā! |
Yāvañca so bhagavā paññāya ativijjha maññe passati. |
How deeply indeed that Blessed One sees with wisdom, as if penetrating! |
Ehi, mallike, ācamehī”ti. |
Come, Mallikā, rinse your mouth.” |
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: |
Then King Pasenadi of Kosala, rising from his seat, arranging his upper robe on one shoulder, extending his hands in añjali towards the Blessed One, uttered this inspired utterance three times: |
“Namo tassa bhagavato arahato sammāsambuddhassa. |
“Homage to that Blessed One, the Arahant, the Perfectly Enlightened One! |
Namo tassa bhagavato arahato sammāsambuddhassa. |
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One! |
Namo tassa bhagavato arahato sammāsambuddhassā”ti. |
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!” |
Piyajātikasuttaṁ niṭṭhitaṁ sattamaṁ. |
The Discourse on What is Born of Affection, the seventh. |
mn88 |
mn88 |
Majjhima Nikāya 88 |
Middle Length Discourses 88 |
Bāhitikasutta |
The Discourse on the Bāhitika Robe |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. |
Then the venerable Ānanda, having dressed in the morning, took his bowl and outer robe and entered Sāvatthī for alms. |
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. |
Having walked for alms in Sāvatthī, after the meal, when he had returned from his alms round, he approached the Eastern Park, the palace of Migāra’s mother, for the day’s abiding. |
Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṁ nāgaṁ abhiruhitvā sāvatthiyā niyyāti divā divassa. |
Now on that occasion King Pasenadi of Kosala, having mounted the state elephant Ekapuṇḍarīka, was leaving Sāvatthī in broad daylight. |
Addasā kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. |
King Pasenadi of Kosala saw the venerable Ānanda coming from afar. |
Disvāna sirivaḍḍhaṁ mahāmattaṁ āmantesi: |
Seeing him, he addressed the chief minister Sirivaḍḍha: |
“āyasmā no eso, samma sirivaḍḍha, ānando”ti. |
“Is that not our venerable Ānanda, good Sirivaḍḍha?” |
“Evaṁ, mahārāja, āyasmā eso ānando”ti. |
“Yes, great king, that is the venerable Ānanda.” |
Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: |
Then King Pasenadi of Kosala addressed a certain man: |
“ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; |
“Come, good man, approach the venerable Ānanda; |
upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi: |
having approached, in my name bow your head at the venerable Ānanda’s feet: |
‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti; |
‘King Pasenadi of Kosala, venerable sir, bows his head at the venerable Ānanda’s feet’; |
evañca vadehi: |
and say this: |
‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti. |
‘If, venerable sir, the venerable Ānanda has no urgent business, may the venerable Ānanda, venerable sir, please wait a moment, out of compassion.’” |
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; |
“Yes, deva,” that man replied to King Pasenadi of Kosala, and he approached the venerable Ānanda; |
upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having approached, he paid homage to the venerable Ānanda and stood at one side. |
Ekamantaṁ ṭhito kho so puriso āyasmantaṁ ānandaṁ etadavoca: |
Standing at one side, that man said to the venerable Ānanda: |
“rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandati; |
“King Pasenadi of Kosala, venerable sir, bows his head at the venerable Ānanda’s feet; |
evañca vadeti: |
and he says this: |
‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti. |
‘If, venerable sir, the venerable Ānanda has no urgent business, may the venerable Ānanda, venerable sir, please wait a moment, out of compassion.’” |
Adhivāsesi kho āyasmā ānando tuṇhībhāvena. |
The venerable Ānanda consented by silence. |
Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; |
Then King Pasenadi of Kosala, having gone by elephant as far as the ground was passable for elephants, dismounted from his elephant and approached the venerable Ānanda on foot; |
upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having approached, he paid homage to the venerable Ānanda and stood at one side. |
Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: |
Standing at one side, King Pasenadi of Kosala said to the venerable Ānanda: |
“sace, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkamatu anukampaṁ upādāyā”ti. |
“If, venerable sir, the venerable Ānanda has no urgent business, it would be good if the venerable Ānanda, venerable sir, would approach the bank of the river Aciravatī, out of compassion.” |
Adhivāsesi kho āyasmā ānando tuṇhībhāvena. |
The venerable Ānanda consented by silence. |
Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkami; |
Then the venerable Ānanda approached the bank of the river Aciravatī; |
upasaṅkamitvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. |
having approached, he sat down on a prepared seat at the root of a certain tree. |
Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; |
Then King Pasenadi of Kosala, having gone by elephant as far as the ground was passable for elephants, dismounted from his elephant and approached the venerable Ānanda on foot; |
upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having approached, he paid homage to the venerable Ānanda and stood at one side. |
Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: |
Standing at one side, King Pasenadi of Kosala said to the venerable Ānanda: |
“idha, bhante, āyasmā ānando hatthatthare nisīdatū”ti. |
“Let the venerable Ānanda, venerable sir, sit here on the elephant rug.” |
“Alaṁ, mahārāja. |
“Enough, great king. |
Nisīda tvaṁ; |
You sit; |
nisinno ahaṁ sake āsane”ti. |
I am seated on my own seat.” |
Nisīdi kho rājā pasenadi kosalo paññatte āsane. |
King Pasenadi of Kosala sat down on the prepared seat. |
Nisajja kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: |
Having sat down, King Pasenadi of Kosala said to the venerable Ānanda: |
“kiṁ nu kho, bhante ānanda, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehī”ti? |
“Would the Blessed One, venerable Ānanda, engage in such bodily conduct as would be blameworthy by recluses and brahmins?” |
“Na kho, mahārāja, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti. |
“No, great king, the Blessed One would not engage in such bodily conduct as would be blameworthy by recluses and brahmins who are wise.” |
“Kiṁ pana, bhante ānanda, so bhagavā tathārūpaṁ vacīsamācāraṁ …pe… manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehī”ti? |
“And would the Blessed One, venerable Ānanda, engage in such verbal conduct… (and so on)... mental conduct as would be blameworthy by recluses and brahmins?” |
“Na kho, mahārāja, so bhagavā tathārūpaṁ manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti. |
“No, great king, the Blessed One would not engage in such mental conduct as would be blameworthy by recluses and brahmins who are wise.” |
“Acchariyaṁ, bhante, abbhutaṁ, bhante. |
“Wonderful, venerable sir, marvellous, venerable sir! |
Yañhi mayaṁ, bhante, nāsakkhimhā pañhena paripūretuṁ taṁ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṁ. |
What we, venerable sir, were unable to satisfy by questioning, that, venerable sir, has been satisfied by the venerable Ānanda’s explanation of the question. |
Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, na mayaṁ taṁ sārato paccāgacchāma; |
Those, venerable sir, who are fools, uncomprehending, without investigation, without thorough examination, speak praise or blame of others, we do not take that seriously; |
ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, mayaṁ taṁ sārato paccāgacchāma. |
but those, venerable sir, who are wise, accomplished, intelligent, who after investigation, after thorough examination, speak praise or blame of others, we take that seriously. |
Katamo pana, bhante ānanda, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti? |
But what kind of bodily conduct, venerable Ānanda, is blameworthy by recluses and brahmins who are wise?” |
“Yo kho, mahārāja, kāyasamācāro akusalo”. |
“Whatever bodily conduct, great king, is unwholesome.” |
“Katamo pana, bhante, kāyasamācāro akusalo”? |
“But what kind of bodily conduct, venerable sir, is unwholesome?” |
“Yo kho, mahārāja, kāyasamācāro sāvajjo”. |
“Whatever bodily conduct, great king, is blameworthy.” |
“Katamo pana, bhante, kāyasamācāro sāvajjo”? |
“But what kind of bodily conduct, venerable sir, is blameworthy?” |
“Yo kho, mahārāja, kāyasamācāro sabyābajjho”. |
“Whatever bodily conduct, great king, is harmful.” |
“Katamo pana, bhante, kāyasamācāro sabyābajjho”? |
“But what kind of bodily conduct, venerable sir, is harmful?” |
“Yo kho, mahārāja, kāyasamācāro dukkhavipāko”. |
“Whatever bodily conduct, great king, has a painful result.” |
“Katamo pana, bhante, kāyasamācāro dukkhavipāko”? |
“But what kind of bodily conduct, venerable sir, has a painful result?” |
“Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. |
“Whatever bodily conduct, great king, conduces to one’s own harm, or to others’ harm, or to the harm of both. |
Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; |
And by which unwholesome states increase, and wholesome states diminish; |
evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti. |
such bodily conduct, great king, is blameworthy by recluses and brahmins who are wise.” |
“Katamo pana, bhante ānanda, vacīsamācāro …pe… manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti? |
“But what kind of verbal conduct, venerable Ānanda… (and so on)... mental conduct is blameworthy by recluses and brahmins who are wise?” |
“Yo kho, mahārāja, manosamācāro akusalo”. |
“Whatever mental conduct, great king, is unwholesome.” |
“Katamo pana, bhante, manosamācāro akusalo”? |
“But what kind of mental conduct, venerable sir, is unwholesome?” |
“Yo kho, mahārāja, manosamācāro sāvajjo”. |
“Whatever mental conduct, great king, is blameworthy.” |
“Katamo pana, bhante, manosamācāro sāvajjo”? |
“But what kind of mental conduct, venerable sir, is blameworthy?” |
“Yo kho, mahārāja, manosamācāro sabyābajjho”. |
“Whatever mental conduct, great king, is harmful.” |
“Katamo pana, bhante, manosamācāro sabyābajjho”? |
“But what kind of mental conduct, venerable sir, is harmful?” |
“Yo kho, mahārāja, manosamācāro dukkhavipāko”. |
“Whatever mental conduct, great king, has a painful result.” |
“Katamo pana, bhante, manosamācāro dukkhavipāko”? |
“But what kind of mental conduct, venerable sir, has a painful result?” |
“Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. |
“Whatever mental conduct, great king, conduces to one’s own harm, or to others’ harm, or to the harm of both. |
Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; |
And by which unwholesome states increase, and wholesome states diminish; |
evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti. |
such mental conduct, great king, is blameworthy by recluses and brahmins who are wise.” |
“Kiṁ nu kho, bhante ānanda, so bhagavā sabbesaṁyeva akusalānaṁ dhammānaṁ pahānaṁ vaṇṇetī”ti? |
“Does the Blessed One, venerable Ānanda, then praise the abandoning of all unwholesome states whatsoever?” |
“Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti. |
“The Tathāgata, great king, has abandoned all unwholesome states and is endowed with wholesome states.” |
“Katamo pana, bhante ānanda, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti? |
“But what kind of bodily conduct, venerable Ānanda, is unblameworthy by recluses and brahmins who are wise?” |
“Yo kho, mahārāja, kāyasamācāro kusalo”. |
“Whatever bodily conduct, great king, is wholesome.” |
“Katamo pana, bhante, kāyasamācāro kusalo”? |
“But what kind of bodily conduct, venerable sir, is wholesome?” |
“Yo kho, mahārāja, kāyasamācāro anavajjo”. |
“Whatever bodily conduct, great king, is blameless.” |
“Katamo pana, bhante, kāyasamācāro anavajjo”? |
“But what kind of bodily conduct, venerable sir, is blameless?” |
“Yo kho, mahārāja, kāyasamācāro abyābajjho”. |
“Whatever bodily conduct, great king, is harmless.” |
“Katamo pana, bhante, kāyasamācāro abyābajjho”? |
“But what kind of bodily conduct, venerable sir, is harmless?” |
“Yo kho, mahārāja, kāyasamācāro sukhavipāko”. |
“Whatever bodily conduct, great king, has a pleasant result.” |
“Katamo pana, bhante, kāyasamācāro sukhavipāko”? |
“But what kind of bodily conduct, venerable sir, has a pleasant result?” |
“Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. |
“Whatever bodily conduct, great king, conduces neither to one’s own harm, nor to others’ harm, nor to the harm of both. |
Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. |
And by which unwholesome states diminish, and wholesome states increase. |
Evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti. |
Such bodily conduct, great king, is unblameworthy by recluses and brahmins who are wise.” |
“Katamo pana, bhante ānanda, vacīsamācāro …pe… manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti? |
“But what kind of verbal conduct, venerable Ānanda… (and so on)... mental conduct is unblameworthy by recluses and brahmins who are wise?” |
“Yo kho, mahārāja, manosamācāro kusalo”. |
“Whatever mental conduct, great king, is wholesome.” |
“Katamo pana, bhante, manosamācāro kusalo”? |
“But what kind of mental conduct, venerable sir, is wholesome?” |
“Yo kho, mahārāja, manosamācāro anavajjo”. |
“Whatever mental conduct, great king, is blameless.” |
“Katamo pana, bhante, manosamācāro anavajjo”? |
“But what kind of mental conduct, venerable sir, is blameless?” |
“Yo kho, mahārāja, manosamācāro abyābajjho”. |
“Whatever mental conduct, great king, is harmless.” |
“Katamo pana, bhante, manosamācāro abyābajjho”? |
“But what kind of mental conduct, venerable sir, is harmless?” |
“Yo kho, mahārāja, manosamācāro sukhavipāko”. |
“Whatever mental conduct, great king, has a pleasant result.” |
“Katamo pana, bhante, manosamācāro sukhavipāko”? |
“But what kind of mental conduct, venerable sir, has a pleasant result?” |
“Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. |
“Whatever mental conduct, great king, conduces neither to one’s own harm, nor to others’ harm, nor to the harm of both. |
Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. |
And by which unwholesome states diminish, and wholesome states increase. |
Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti. |
Such mental conduct, great king, is unblameworthy by recluses and brahmins who are wise.” |
“Kiṁ pana, bhante ānanda, so bhagavā sabbesaṁyeva kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī”ti? |
“Does the Blessed One, venerable Ānanda, then praise the undertaking of all wholesome states whatsoever?” |
“Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti. |
“The Tathāgata, great king, has abandoned all unwholesome states and is endowed with wholesome states.” |
“Acchariyaṁ, bhante, abbhutaṁ, bhante. |
“Wonderful, venerable sir, marvellous, venerable sir! |
Yāva subhāsitañcidaṁ, bhante, āyasmatā ānandena. |
How well this has been spoken, venerable sir, by the venerable Ānanda! |
Iminā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā. |
And we, venerable sir, are pleased and delighted by this well-spoken statement of the venerable Ānanda. |
Evaṁ attamanābhiraddhā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena. |
Being so pleased and delighted, venerable sir, by the venerable Ānanda’s well-spoken statement, |
Sace, bhante, āyasmato ānandassa hatthiratanaṁ kappeyya, hatthiratanampi mayaṁ āyasmato ānandassa dadeyyāma. |
if it were fitting for the venerable Ānanda to have a jewel of an elephant, we would give a jewel of an elephant to the venerable Ānanda. |
Sace, bhante, āyasmato ānandassa assaratanaṁ kappeyya, assaratanampi mayaṁ āyasmato ānandassa dadeyyāma. |
If, venerable sir, it were fitting for the venerable Ānanda to have a jewel of a horse, we would give a jewel of a horse to the venerable Ānanda. |
Sace, bhante, āyasmato ānandassa gāmavaraṁ kappeyya, gāmavarampi mayaṁ āyasmato ānandassa dadeyyāma. |
If, venerable sir, it were fitting for the venerable Ānanda to have a choice village, we would give a choice village to the venerable Ānanda. |
Api ca, bhante, mayampetaṁ jānāma: |
But, venerable sir, we know this: |
‘netaṁ āyasmato ānandassa kappatī’ti. |
‘This is not fitting for the venerable Ānanda.’ |
Ayaṁ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena. |
This Bāhitika robe of mine, venerable sir, sent by King Ajātasattu Vedehiputta of Magadha, packed in a cloth container, is sixteen cubits long and eight cubits wide. |
Taṁ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṁ upādāyā”ti. |
Let the venerable Ānanda, venerable sir, accept it, out of compassion.” |
“Alaṁ, mahārāja, paripuṇṇaṁ me ticīvaran”ti. |
“Enough, great king, my triple robe is complete.” |
“Ayaṁ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca. |
“This river Aciravatī, venerable sir, has been seen by the venerable Ānanda and by us. |
Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṁ aciravatī nadī ubhato kūlāni saṁvissandantī gacchati; |
When a great rain cloud has rained heavily on the upper mountains, then this river Aciravatī flows overflowing both banks; |
evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṁ karissati. |
even so, venerable sir, the venerable Ānanda will make his triple robe from this Bāhitika robe. |
Yaṁ panāyasmato ānandassa purāṇaṁ ticīvaraṁ taṁ sabrahmacārīhi saṁvibhajissati. |
And whatever is the venerable Ānanda’s old triple robe, that he will share with his fellows in the holy life. |
Evāyaṁ amhākaṁ dakkhiṇā saṁvissandantī maññe gamissati. |
In this way, our offering will, as it were, flow onwards. |
Paṭiggaṇhātu, bhante, āyasmā ānando bāhitikan”ti. |
Let the venerable Ānanda, venerable sir, accept the Bāhitika robe.” |
Paṭiggahesi kho āyasmā ānando bāhitikaṁ. |
The venerable Ānanda accepted the Bāhitika robe. |
Atha kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: |
Then King Pasenadi of Kosala said to the venerable Ānanda: |
“handa ca dāni mayaṁ, bhante ānanda, gacchāma; |
“And now, venerable Ānanda, we depart; |
bahukiccā mayaṁ bahukaraṇīyā”ti. |
we are very busy, we have much to do.” |
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. |
“Do now, great king, what you deem the right time.” |
Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ ānandaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then King Pasenadi of Kosala, having rejoiced and delighted in the venerable Ānanda’s words, rose from his seat, paid homage to the venerable Ānanda, circumambulated him keeping his right side towards him, and departed. |
Atha kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; |
Then, not long after King Pasenadi of Kosala had departed, the venerable Ānanda approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. |
Sitting at one side, the venerable Ānanda reported to the Blessed One the entire conversation he had had with King Pasenadi of Kosala. |
Tañca bāhitikaṁ bhagavato pādāsi. |
And he offered that Bāhitika robe to the Blessed One. |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa; |
“Gains, bhikkhus, for King Pasenadi of Kosala, well-gained indeed, bhikkhus, for King Pasenadi of Kosala; |
yaṁ rājā pasenadi kosalo labhati ānandaṁ dassanāya, labhati payirupāsanāyā”ti. |
that King Pasenadi of Kosala gets to see Ānanda, gets to attend upon him.” |
Idamavoca bhagavā. |
Thus said the Blessed One. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Pleased, those bhikkhus delighted in the Blessed One’s words. |
Bāhitikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Discourse on the Bāhitika Robe, the eighth. |
mn89 |
mn89 |
Majjhima Nikāya 89 |
Middle Length Discourses 89 |
Dhammacetiyasutta |
Monuments to the Dhamma |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati medāḷupaṁ nāma sakyānaṁ nigamo. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Medāḷupa, a market town of the Sakyans. |
Tena kho pana samayena rājā pasenadi kosalo nagarakaṁ anuppatto hoti kenacideva karaṇīyena. |
Now on that occasion King Pasenadi of Kosala had arrived at Nagaraka for some business or other. |
Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: |
Then King Pasenadi of Kosala addressed Dīgha Kārāyana: |
“yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā”ti. |
“Yoke, good Kārāyana, the magnificent chariots; let us go to the pleasure garden to see the beautiful grounds.” |
“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: |
“Yes, deva,” Dīgha Kārāyana replied to King Pasenadi of Kosala, and having had the magnificent chariots yoked, he informed King Pasenadi of Kosala: |
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni. |
“The magnificent chariots are yoked for you, deva. |
Yassadāni kālaṁ maññasī”ti. |
Do now what you deem the right time.” |
Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena. |
Then King Pasenadi of Kosala, having mounted a magnificent chariot, departed from Nagaraka with magnificent chariots with great royal majesty. |
Yena ārāmo tena pāyāsi. |
He proceeded towards the park. |
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi. |
Having gone by chariot as far as the ground was passable for chariots, he dismounted from his chariot and entered the park on foot. |
Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. |
King Pasenadi of Kosala, while strolling and wandering for exercise in the park, saw tree-roots that were inspiring, faith-inspiring, quiet, with little noise, with a secluded atmosphere, suitable for human seclusion, fit for solitary meditation. |
Disvāna bhagavantaṁyeva ārabbha sati udapādi: |
Seeing them, mindfulness arose in him concerning the Blessed One: |
“imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhan”ti. |
“These indeed are those tree-roots, inspiring, faith-inspiring, quiet, with little noise, with a secluded atmosphere, suitable for human seclusion, fit for solitary meditation, where we used to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One.” |
Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: |
Then King Pasenadi of Kosala addressed Dīgha Kārāyana: |
“imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhaṁ. |
“These indeed, good Kārāyana, are those tree-roots, inspiring, faith-inspiring, quiet, with little noise, with a secluded atmosphere, suitable for human seclusion, fit for solitary meditation, where we used to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One. |
Kahaṁ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti? |
Where now, good Kārāyana, does that Blessed One, the Arahant, the Perfectly Enlightened One, currently dwell?” |
“Atthi, mahārāja, medāḷupaṁ nāma sakyānaṁ nigamo. |
“There is, great king, a Sakyan market town named Medāḷupa. |
Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti. |
There that Blessed One, the Arahant, the Perfectly Enlightened One, currently dwells.” |
“Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṁ nāma sakyānaṁ nigamo hotī”ti? |
“How far, good Kārāyana, is the Sakyan market town named Medāḷupa from Nagaraka?” |
“Na dūre, mahārāja; |
“Not far, great king; |
tīṇi yojanāni; |
three yojanas; |
sakkā divasāvasesena gantun”ti. |
it is possible to go in the remainder of the day.” |
“Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti. |
“Then, good Kārāyana, yoke the magnificent chariots; we shall go to see that Blessed One, the Arahant, the Perfectly Enlightened One.” |
“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: |
“Yes, deva,” Dīgha Kārāyana replied to King Pasenadi of Kosala, and having had the magnificent chariots yoked, he informed King Pasenadi of Kosala: |
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni. |
“The magnificent chariots are yoked for you, deva. |
Yassadāni kālaṁ maññasī”ti. |
Do now what you deem the right time.” |
Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṁ nāma sakyānaṁ nigamo tena pāyāsi. |
Then King Pasenadi of Kosala, having mounted a magnificent chariot, proceeded from Nagaraka with magnificent chariots towards the Sakyan market town named Medāḷupa. |
Teneva divasāvasesena medāḷupaṁ nāma sakyānaṁ nigamaṁ sampāpuṇi. |
In the remainder of that same day, he reached the Sakyan market town named Medāḷupa. |
Yena ārāmo tena pāyāsi. |
He proceeded towards the park. |
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi. |
Having gone by chariot as far as the ground was passable for chariots, he dismounted from his chariot and entered the park on foot. |
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. |
Now on that occasion many bhikkhus were walking up and down in the open air. |
Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; |
Then King Pasenadi of Kosala approached those bhikkhus; |
upasaṅkamitvā te bhikkhū etadavoca: |
having approached, he said to those bhikkhus: |
“kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho? |
“Where now, venerable sirs, does that Blessed One, the Arahant, the Perfectly Enlightened One, currently dwell? |
Dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. |
For we are eager to see that Blessed One, the Arahant, the Perfectly Enlightened One.” |
“Eso, mahārāja, vihāro saṁvutadvāro. |
“That, great king, is the dwelling with the closed door. |
Tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi. |
Approach it quietly, without hurrying, enter the porch, cough, and knock on the bolt. |
Vivarissati bhagavā te dvāran”ti. |
The Blessed One will open the door for you.” |
Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi. |
Then King Pasenadi of Kosala handed over his sword and turban right there to Dīgha Kārāyana. |
Atha kho dīghassa kārāyanassa etadahosi: |
Then it occurred to Dīgha Kārāyana: |
“rahāyati kho dāni rājā, idheva dāni mayā ṭhātabban”ti. |
“The king now wishes for privacy; I should stay right here now.” |
Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. |
Then King Pasenadi of Kosala approached that dwelling with the closed door quietly, without hurrying, entered the porch, coughed, and knocked on the bolt. |
Vivari bhagavā dvāraṁ. |
The Blessed One opened the door. |
Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: |
Then King Pasenadi of Kosala, having entered the dwelling, fell with his head at the Blessed One’s feet, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name: |
“rājāhaṁ, bhante, pasenadi kosalo; |
“I am King Pasenadi of Kosala, venerable sir; |
rājāhaṁ, bhante, pasenadi kosalo”ti. |
I am King Pasenadi of Kosala, venerable sir.” |
“Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ upadaṁsesī”ti? |
“But what reason do you see, great king, for performing such extreme prostration towards this body, for showing such an offering of friendship?” |
“Atthi kho me, bhante, bhagavati dhammanvayo hoti: |
“There is in me, venerable sir, a reasoned conviction regarding the Blessed One: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’ |
Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni. |
Here, venerable sir, I see some recluses and brahmins leading a holy life that is limited, for ten years, or twenty years, or thirty years, or forty years. |
Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. |
Then, at a later time, well-bathed, well-anointed, with hair and beard trimmed, endowed and furnished with the five cords of sensual pleasure, they indulge. |
Idha panāhaṁ, bhante, bhikkhū passāmi yāvajīvaṁ āpāṇakoṭikaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carante. |
But here, venerable sir, I see bhikkhus leading the holy life, utterly complete and purified, for as long as life lasts, up to the very end. |
Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ samanupassāmi. |
I do not, venerable sir, see elsewhere any other holy life so utterly complete and purified. |
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: |
This too, venerable sir, is a reasoned conviction in me regarding the Blessed One: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’ |
Puna caparaṁ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. |
Furthermore, venerable sir, kings quarrel with kings, khattiyas quarrel with khattiyas, brahmins quarrel with brahmins, householders quarrel with householders, a mother quarrels with her son, a son quarrels with his mother, a father quarrels with his son, a son quarrels with his father, a brother quarrels with his sister, a sister quarrels with her brother, a friend quarrels with a friend. |
Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante. |
But here, venerable sir, I see bhikkhus dwelling in harmony, with mutual appreciation, without quarreling, like milk and water mixed, looking at one another with affectionate eyes. |
Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ samaggaṁ parisaṁ samanupassāmi. |
I do not, venerable sir, see elsewhere any other assembly so harmonious. |
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: |
This too, venerable sir, is a reasoned conviction in me regarding the Blessed One: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’ |
Puna caparāhaṁ, bhante, ārāmena ārāmaṁ, uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. |
Furthermore, venerable sir, I wander and roam from park to park, from garden to garden. |
Sohaṁ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṁ bandhante janassa dassanāya. |
There I see some recluses and brahmins who are thin, wretched, of bad complexion, pale and sickly, with veins showing all over their bodies, as if, I think, not meeting the eyes of people for seeing. |
Tassa mayhaṁ, bhante, etadahosi: |
It occurs to me, venerable sir: |
‘addhā ime āyasmanto anabhiratā vā brahmacariyaṁ caranti, atthi vā tesaṁ kiñci pāpaṁ kammaṁ kataṁ paṭicchannaṁ; |
‘Surely these venerable ones are either leading the holy life unhappily, or they have some evil deed done and concealed; |
tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhanti janassa dassanāyā’ti. |
that is why these venerable ones are thin, wretched, of bad complexion, pale and sickly, with veins showing all over their bodies, as if, I think, not meeting the eyes of people for seeing.’ |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say this: |
‘kiṁ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhatha janassa dassanāyā’ti? |
‘Why are you venerable ones thin, wretched, of bad complexion, pale and sickly, with veins showing all over your bodies, as if, I think, not meeting the eyes of people for seeing?’ |
Te evamāhaṁsu: |
They say thus: |
‘bandhukarogo no, mahārājā’ti. |
‘It is a family illness of ours, great king.’ |
Idha panāhaṁ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante. |
But here, venerable sir, I see bhikkhus joyful and elated, exultant and jubilant, with faculties satisfied, untroubled, with light hearts, living on what is given by others, dwelling with minds like that of a wild deer. |
Tassa mayhaṁ, bhante, etadahosi: |
It occurs to me, venerable sir: |
‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānanti; |
‘Surely these venerable ones perceive some great and successively higher distinction in the Blessed One’s dispensation; |
tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti. |
that is why these venerable ones are joyful and elated, exultant and jubilant, with faculties satisfied, untroubled, with light hearts, living on what is given by others, dwelling with minds like that of a wild deer.’ |
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: |
This too, venerable sir, is a reasoned conviction in me regarding the Blessed One: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’ |
Puna caparāhaṁ, bhante, rājā khattiyo muddhāvasitto; |
Furthermore, venerable sir, I am a king, a khattiya, anointed; |
pahomi ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ. |
I am able to have executed those who deserve execution, to confiscate the property of those who deserve confiscation, to banish those who deserve banishment. |
Tassa mayhaṁ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātenti. |
When I, venerable sir, am sitting in a court of justice, they interrupt my speech from time to time. |
Sohaṁ na labhāmi: |
I do not get to say: |
‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātetha, kathāpariyosānaṁ me bhonto āgamentū’ti. |
‘Sirs, do not interrupt my speech while I am sitting in a court of justice; sirs, wait for the end of my speech.’ |
Tassa mayhaṁ, bhante, antarantarā kathaṁ opātenti. |
They interrupt my speech, venerable sir, from time to time. |
Idha panāhaṁ, bhante, bhikkhū passāmi; |
But here, venerable sir, I see bhikkhus; |
yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. |
when the Blessed One is teaching the Dhamma to an assembly of many hundreds, at that time there is not even the sound of coughing or clearing the throat from the Blessed One’s disciples. |
Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisāya dhammaṁ deseti. |
Formerly, venerable sir, the Blessed One was teaching the Dhamma to an assembly of many hundreds. |
Tatraññataro bhagavato sāvako ukkāsi. |
There a certain disciple of the Blessed One coughed. |
Tamenaṁ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi: |
Another fellow in the holy life nudged him with his knee, saying: |
‘appasaddo āyasmā hotu, māyasmā saddamakāsi; |
‘Be quiet, venerable sir, do not make a sound, venerable sir; |
satthā no bhagavā dhammaṁ desetī’ti. |
our Teacher, the Blessed One, is teaching the Dhamma.’ |
Tassa mayhaṁ, bhante, etadahosi: |
It occurred to me, venerable sir: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho. |
‘Wonderful indeed, sirs, marvellous indeed, sirs! |
Adaṇḍena vata kira, bho, asatthena evaṁ suvinītā parisā bhavissatī’ti. |
An assembly, indeed, can be so well-disciplined without rod, without weapon!’ |
Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ suvinītaṁ parisaṁ samanupassāmi. |
I do not, venerable sir, see elsewhere any other assembly so well-disciplined. |
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: |
This too, venerable sir, is a reasoned conviction in me regarding the Blessed One: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’ |
Puna caparāhaṁ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. |
Furthermore, venerable sir, I see here some khattiya-scholars, astute, skilled in refuting others’ views, like hair-splitters. |
Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. |
They wander about, as it were, shattering views with their wisdom. |
Te suṇanti: |
They hear: |
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. |
‘The recluse Gotama, indeed, sirs, will visit such and such a village or market town.’ |
Te pañhaṁ abhisaṅkharonti: |
They formulate a question: |
‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. |
‘We will approach the recluse Gotama and ask him this question. |
Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma; |
If, when asked by us thus, he answers thus, then we will refute his doctrine thus; |
evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. |
and if, when asked by us thus, he answers thus, then we too will refute his doctrine thus.’ |
Te suṇanti: |
They hear: |
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. |
‘The recluse Gotama, indeed, sirs, has visited such and such a village or market town.’ |
Te yena bhagavā tenupasaṅkamanti. |
They approach the Blessed One. |
Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. |
The Blessed One instructs, urges, rouses, and gladdens them with a talk on the Dhamma. |
Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? |
They, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on the Dhamma, do not even ask the Blessed One a question, how then could they refute his doctrine? |
Aññadatthu bhagavato sāvakā sampajjanti. |
On the contrary, they become disciples of the Blessed One. |
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: |
This too, venerable sir, is a reasoned conviction in me regarding the Blessed One: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’ |
Puna caparāhaṁ, bhante, passāmi idhekacce brāhmaṇapaṇḍite …pe… gahapatipaṇḍite …pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. |
Furthermore, venerable sir, I see here some brahmin-scholars… (and so on)... householder-scholars… (and so on)... recluse-scholars, astute, skilled in refuting others’ views, like hair-splitters. |
Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. |
They wander about, as it were, shattering views with their wisdom. |
Te suṇanti: |
They hear: |
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. |
‘The recluse Gotama, indeed, sirs, will visit such and such a village or market town.’ |
Te pañhaṁ abhisaṅkharonti: |
They formulate a question: |
‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. |
‘We will approach the recluse Gotama and ask him this question. |
Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma; |
If, when asked by us thus, he answers thus, then we will refute his doctrine thus; |
evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. |
and if, when asked by us thus, he answers thus, then we too will refute his doctrine thus.’ |
Te suṇanti: |
They hear: |
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. |
‘The recluse Gotama, indeed, sirs, has visited such and such a village or market town.’ |
Te yena bhagavā tenupasaṅkamanti. |
They approach the Blessed One. |
Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. |
The Blessed One instructs, urges, rouses, and gladdens them with a talk on the Dhamma. |
Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? |
They, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on the Dhamma, do not even ask the Blessed One a question, how then could they refute his doctrine? |
Aññadatthu bhagavantaṁyeva okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. |
On the contrary, they ask the Blessed One for the opportunity to go forth from the home life into homelessness. |
Te bhagavā pabbājeti. |
The Blessed One gives them the going forth. |
Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. |
They, having thus gone forth, dwelling alone, withdrawn, diligent, ardent, and resolute, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realize it for themselves with direct knowledge in this very life, enter upon it, and abide in it. |
Te evamāhaṁsu: |
They say thus: |
‘manaṁ vata, bho, anassāma; |
‘Almost, sirs, we were lost; |
manaṁ vata, bho, panassāma’. |
almost, sirs, we perished!’ |
Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā. |
For formerly, though not recluses, we claimed to be recluses; though not brahmins, we claimed to be brahmins; though not Arahants, we claimed to be Arahants. |
‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. |
‘But now we are recluses, now we are brahmins, now we are Arahants.’ |
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: |
This too, venerable sir, is a reasoned conviction in me regarding the Blessed One: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’ |
Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; |
Furthermore, venerable sir, these superintendents Isidatta and Purāṇa eat my food and use my vehicles; I am the giver of their livelihood, the bringer of their fame; |
atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. |
and yet they do not show such reverence to me as they do to the Blessed One. |
Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ. |
Formerly, venerable sir, when I had gone forth with the army and was inspecting these superintendents Isidatta and Purāṇa, I took up lodging in a certain confined dwelling. |
Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu. |
Then, venerable sir, these superintendents Isidatta and Purāṇa, having spent much of the night in talk on the Dhamma, lay down with their heads towards where the Blessed One was, and their feet towards me. |
Tassa mayhaṁ, bhante, etadahosi: |
It occurred to me, venerable sir: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho. |
‘Wonderful indeed, sirs, marvellous indeed, sirs! |
Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; |
These superintendents Isidatta and Purāṇa eat my food and use my vehicles; I am the giver of their livelihood, the bringer of their fame; |
atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. |
and yet they do not show such reverence to me as they do to the Blessed One. |
Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānantī’ti. |
Surely these venerable ones perceive some great and successively higher distinction in the Blessed One’s dispensation.’ |
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: |
This too, venerable sir, is a reasoned conviction in me regarding the Blessed One: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is Perfectly Enlightened, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’ |
Puna caparaṁ, bhante, bhagavāpi khattiyo, ahampi khattiyo; |
Furthermore, venerable sir, the Blessed One is a khattiya, and I too am a khattiya; |
bhagavāpi kosalo, ahampi kosalo; |
the Blessed One is a Kosalan, and I too am a Kosalan; |
bhagavāpi āsītiko, ahampi āsītiko. |
the Blessed One is eighty years old, and I too am eighty years old. |
Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko; |
Since, venerable sir, the Blessed One is a khattiya and I too am a khattiya, the Blessed One is a Kosalan and I too am a Kosalan, the Blessed One is eighty years old and I too am eighty years old; |
imināvārahāmevāhaṁ, bhante, bhagavati paramanipaccakāraṁ kātuṁ, mittūpahāraṁ upadaṁsetuṁ. |
for this reason, it is fitting for me, venerable sir, to perform extreme prostration towards the Blessed One, to show an offering of friendship. |
Handa ca dāni mayaṁ, bhante, gacchāma; |
And now, venerable sir, we depart; |
bahukiccā mayaṁ bahukaraṇīyā”ti. |
we are very busy, we have much to do.” |
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. |
“Do now, great king, what you deem the right time.” |
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then King Pasenadi of Kosala, having risen from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed. |
Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi: |
Then, not long after King Pasenadi of Kosala had departed, the Blessed One addressed the bhikkhus: |
“eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. |
“This King Pasenadi of Kosala, bhikkhus, having spoken these monuments to the Dhamma, has risen from his seat and departed. |
Uggaṇhatha, bhikkhave, dhammacetiyāni; |
Learn, bhikkhus, the monuments to the Dhamma; master, bhikkhus, the monuments to the Dhamma; |
pariyāpuṇātha, bhikkhave, dhammacetiyāni; |
remember, bhikkhus, the monuments to the Dhamma. |
dhāretha, bhikkhave, dhammacetiyāni. |
Connected with the goal, bhikkhus, are the monuments to the Dhamma, fundamental to the holy life.” |
Atthasaṁhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti. |
|
Idamavoca bhagavā. |
Thus said the Blessed One. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Pleased, those bhikkhus delighted in the Blessed One’s words. |
Dhammacetiyasuttaṁ niṭṭhitaṁ navamaṁ. |
The Discourse on Monuments to the Dhamma, the ninth. |
mn90 |
mn90 |
Majjhima Nikāya 90 |
Middle Length Discourses 90 |
Kaṇṇakatthalasutta |
The Discourse at Kaṇṇakatthala |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye. |
Thus have I heard. On one occasion the Blessed One was dwelling at Uruññā, in the Deer Park at Kaṇṇakatthala. |
Tena kho pana samayena rājā pasenadi kosalo uruññaṁ anuppatto hoti kenacideva karaṇīyena. |
Now on that occasion King Pasenadi of Kosala had arrived at Uruññā for some business or other. |
Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: |
Then King Pasenadi of Kosala addressed a certain man: |
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; |
“Come, good man, approach the Blessed One; |
upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: |
having approached, in my name bow your head at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding: |
‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; |
‘King Pasenadi of Kosala, venerable sir, bows his head at the Blessed One’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding’; |
evañca vadehi: |
and say this: |
‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti. |
‘Today, venerable sir, King Pasenadi of Kosala, after his meal, having eaten his breakfast, will approach the Blessed One to see him.’” |
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, deva,” that man replied to King Pasenadi of Kosala, and he approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: |
Sitting at one side, that man said to the Blessed One: |
“rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; |
“King Pasenadi of Kosala, venerable sir, bows his head at the Blessed One’s feet, and inquires about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding; |
evañca vadeti: |
and he says this: |
‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti. |
‘Today, venerable sir, King Pasenadi of Kosala, after his meal, having eaten his breakfast, will approach the Blessed One to see him.’” |
Assosuṁ kho somā ca bhaginī sakulā ca bhaginī: |
Sisters Somā and Sakulā heard: |
“ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti. |
“Today, it seems, King Pasenadi of Kosala, after his meal, having eaten his breakfast, will approach the Blessed One to see him.” |
Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: |
Then sisters Somā and Sakulā, at the time of the meal offering, approached King Pasenadi of Kosala and said this: |
“tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: |
“Then, great king, in our name also bow your head at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding: |
‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. |
‘Sisters Somā and Sakulā, venerable sir, bow their heads at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding.’” |
Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; |
Then King Pasenadi of Kosala, after his meal, having eaten his breakfast, approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: |
Sitting at one side, King Pasenadi of Kosala said to the Blessed One: |
“somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti. |
“Sisters Somā and Sakulā, venerable sir, bow their heads at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding.” |
“Kiṁ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṁ dūtaṁ nālatthun”ti? |
“But, great king, could sisters Somā and Sakulā not find another messenger?” |
“Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī: |
“Sisters Somā and Sakulā heard, venerable sir: |
‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti. |
‘Today, it seems, King Pasenadi of Kosala, after his meal, having eaten his breakfast, will approach the Blessed One to see him.’ |
Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: |
Then, venerable sir, sisters Somā and Sakulā, at the time of the meal offering, approached me and said this: |
‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha—somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. |
‘Then, great king, in our name also bow your head at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding—sisters Somā and Sakulā bow their heads at the Blessed One’s feet, and inquire about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding.’” |
“Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti. |
“May they be happy, great king, sisters Somā and Sakulā.” |
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: |
Then King Pasenadi of Kosala said to the Blessed One: |
“sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: |
“I have heard this, venerable sir, that the recluse Gotama says this: |
‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti. |
‘There is no recluse or brahmin who, being all-knowing, all-seeing, will claim non-residual knowledge-and-vision; this is not possible.’ |
Ye te, bhante, evamāhaṁsu: |
Those, venerable sir, who say thus: |
‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; |
‘The recluse Gotama says this—There is no recluse or brahmin who, being all-knowing, all-seeing, will claim non-residual knowledge-and-vision; this is not possible’; |
kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? |
are they, venerable sir, reporters of the Blessed One’s words, and do they not misrepresent the Blessed One with what is untrue, and do they explain in accordance with the Dhamma, and does no reasonable consequence of their assertion give ground for criticism?” |
“Ye te, mahārāja, evamāhaṁsu: |
“Those, great king, who say thus: |
‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; |
‘The recluse Gotama says this—There is no recluse or brahmin who, being all-knowing, all-seeing, will claim non-residual knowledge-and-vision; this is not possible’; |
na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti. |
they are not reporters of my words, but they misrepresent me with what is false and untrue.” |
Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi: |
Then King Pasenadi of Kosala addressed General Viḍūḍabha: |
“ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti? |
“Who now, General, brought this topic of conversation into the royal palace?” |
“Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti. |
“Sañjaya, great king, the brahmin of the Ākāsa clan.” |
Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: |
Then King Pasenadi of Kosala addressed a certain man: |
“ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi: |
“Come, good man, in my name summon the brahmin Sañjaya of the Ākāsa clan: |
‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti. |
‘King Pasenadi of Kosala summons you, venerable sir.’” |
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; |
“Yes, deva,” that man replied to King Pasenadi of Kosala, and he approached the brahmin Sañjaya of the Ākāsa clan; |
upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: |
having approached, he said to the brahmin Sañjaya of the Ākāsa clan: |
“rājā taṁ, bhante, pasenadi kosalo āmantetī”ti. |
“King Pasenadi of Kosala summons you, venerable sir.” |
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: |
Then King Pasenadi of Kosala said to the Blessed One: |
“siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya. |
“Could it be, venerable sir, that something else was spoken by the Blessed One with a different meaning, and people might have understood it otherwise? |
Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti? |
In what way, venerable sir, does the Blessed One recall having spoken?” |
“Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā: |
“I recall having spoken thus, great king: |
‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti. |
‘There is no recluse or brahmin who will know all, see all, simultaneously; this is not possible.’” |
“Heturūpaṁ, bhante, bhagavā āha; |
“The Blessed One speaks reasonably, venerable sir; |
saheturūpaṁ, bhante, bhagavā āha: |
the Blessed One speaks with reason, venerable sir: |
‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti. |
‘There is no recluse or brahmin who will know all, see all, simultaneously; this is not possible.’ |
Cattārome, bhante, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. |
There are these four castes, venerable sir—khattiyas, brahmins, vessas, suddas. |
Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti? |
Among these four castes, venerable sir, could there be a distinction, could there be a difference?” |
“Cattārome, mahārāja, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. |
“There are these four castes, great king—khattiyas, brahmins, vessas, suddas. |
Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti—khattiyā ca brāhmaṇā ca—yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti. |
Of these four castes, great king, two castes are declared foremost—khattiyas and brahmins—with regard to salutation, rising up, respectful greeting, and deferential service.” |
“Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi; |
“I am not asking the Blessed One, venerable sir, about the present life; |
samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi. |
I am asking the Blessed One, venerable sir, about the future life. |
Cattārome, bhante, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. |
There are these four castes, venerable sir—khattiyas, brahmins, vessas, suddas. |
Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti? |
Among these four castes, venerable sir, could there be a distinction, could there be a difference?” |
“Pañcimāni, mahārāja, padhāniyaṅgāni. |
“There are these five factors of striving, great king. |
Katamāni pañca? |
What five? |
Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: |
Here, great king, a bhikkhu has faith; he has faith in the enlightenment of the Tathāgata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One’; |
appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; |
he is free from illness, free from disease, endowed with a good digestion, neither too cool nor too hot, moderate, fit for striving; |
asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; |
he is not deceitful, not fraudulent, he reveals himself as he really is to the Teacher or to wise fellows in the holy life; |
āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; |
he dwells with aroused energy for the abandoning of unwholesome states, for the acquisition of wholesome states, steadfast, of firm endeavor, not shirking the burden in regard to wholesome states; |
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā—imāni kho, mahārāja, pañca padhāniyaṅgāni. |
he is wise, endowed with wisdom that discerns arising and passing away, noble, penetrative, leading to the complete destruction of suffering—these, great king, are the five factors of striving. |
Cattārome, mahārāja, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. |
There are these four castes, great king—khattiyas, brahmins, vessas, suddas. |
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; |
If they were endowed with these five factors of striving; |
ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti. |
this for them would be for their long-term welfare and happiness.” |
“Cattārome, bhante, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. |
“There are these four castes, venerable sir—khattiyas, brahmins, vessas, suddas. |
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; |
If they were endowed with these five factors of striving; |
ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti? |
among them then, venerable sir, could there be a distinction, could there be a difference?” |
“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi. |
“Here, great king, I declare a difference in their striving. |
Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. |
Suppose, great king, there were two well-tamed, well-trained elephant-trainees, or horse-trainees, or ox-trainees, and two untamed, untrained elephant-trainees, or horse-trainees, or ox-trainees. |
Taṁ kiṁ maññasi, mahārāja, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti? |
What do you think, great king, those two elephant-trainees, or horse-trainees, or ox-trainees who are well-tamed, well-trained, would they, being tamed, reach the state of tamedness, would they, being tamed, attain the level of tamedness?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti? |
“But those two elephant-trainees, or horse-trainees, or ox-trainees who are untamed, untrained, would they, being untamed, reach the state of tamedness, would they, being untamed, attain the level of tamedness, just like those two elephant-trainees, or horse-trainees, or ox-trainees who are well-tamed, well-trained?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Evameva kho, mahārāja, yaṁ taṁ saddhena pattabbaṁ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṁ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṁ ṭhānaṁ vijjatī”ti. |
“Even so, great king, what is to be attained by one with faith, with good health, not deceitful, not fraudulent, with aroused energy, with wisdom, that one who is without faith, very sickly, deceitful, fraudulent, lazy, of poor wisdom would attain—this is not possible.” |
“Heturūpaṁ, bhante, bhagavā āha; |
“The Blessed One speaks reasonably, venerable sir; |
saheturūpaṁ, bhante, bhagavā āha. |
the Blessed One speaks with reason, venerable sir. |
Cattārome, bhante, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. |
There are these four castes, venerable sir—khattiyas, brahmins, vessas, suddas. |
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā; |
If they were endowed with these five factors of striving, and they were rightly striving; |
ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti? |
among them then, venerable sir, could there be a distinction, could there be a difference?” |
“Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ. |
“Here, great king, I declare no difference whatsoever—that is, between one liberation and another liberation. |
Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; |
Suppose, great king, a man, having taken dry Sāka wood, were to produce fire, manifest heat; |
athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; |
then another man, having taken dry Sāla wood, were to produce fire, manifest heat; |
athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; |
then another man, having taken dry Amba wood, were to produce fire, manifest heat; |
athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya. |
then another man, having taken dry Udumbara wood, were to produce fire, manifest heat. |
Taṁ kiṁ maññasi, mahārāja, siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti? |
What do you think, great king, would there be any difference among those fires produced from different kinds of wood, in flame from flame, or in color from color, or in radiance from radiance?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti. |
“Even so, great king, that heat which is kindled by energy, produced by striving, I declare no difference whatsoever in that—that is, between one liberation and another liberation.” |
“Heturūpaṁ, bhante, bhagavā āha; |
“The Blessed One speaks reasonably, venerable sir; |
saheturūpaṁ, bhante, bhagavā āha. |
the Blessed One speaks with reason, venerable sir. |
Kiṁ pana, bhante, atthi devā”ti? |
But, venerable sir, do devas exist?” |
“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: |
“Why do you, great king, say thus: |
‘kiṁ pana, bhante, atthi devā’”ti? |
‘But, venerable sir, do devas exist?’” |
“Yadi vā te, bhante, devā āgantāro itthattaṁ yadi vā anāgantāro itthattaṁ”? |
“Whether, venerable sir, those devas are returners to this state or non-returners to this state?” |
“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti. |
“Those devas, great king, who are with affliction, those devas are returners to this state; those devas who are without affliction, those devas are non-returners to this state.” |
Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca: |
When this was said, General Viḍūḍabha said to the Blessed One: |
“ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti? |
“Those devas, venerable sir, who are with affliction, returners to this state, will those devas dislodge or banish those devas who are without affliction, non-returners to this state, from that place?” |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the venerable Ānanda: |
“ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto; |
“This General Viḍūḍabha is the son of King Pasenadi of Kosala; |
ahaṁ bhagavato putto. |
I am the son of the Blessed One. |
Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti. |
This is the time when a son should confer with a son.” |
Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi: |
Then the venerable Ānanda addressed General Viḍūḍabha: |
“tena hi, senāpati, taññevettha paṭipucchissāmi; |
“Then, General, I will question you in return on this very point; |
yathā te khameyya tathā naṁ byākareyyāsi. |
as it seems fitting to you, so you should answer it. |
Taṁ kiṁ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti? |
What do you think, General, as far as the realm of King Pasenadi of Kosala extends, where King Pasenadi of Kosala exercises sovereignty and lordship, is King Pasenadi of Kosala able there to dislodge or banish from that place a recluse or brahmin, whether virtuous or unvirtuous, whether leading the holy life or not leading the holy life?” |
“Yāvatā, bho, rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti. |
“As far, sir, as the realm of King Pasenadi of Kosala extends, where King Pasenadi of Kosala exercises sovereignty and lordship, King Pasenadi of Kosala is able there to dislodge or banish from that place a recluse or brahmin, whether virtuous or unvirtuous, whether leading the holy life or not leading the holy life.” |
“Taṁ kiṁ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti? |
“What do you think, General, as far as is beyond the realm of King Pasenadi of Kosala, where King Pasenadi of Kosala does not exercise sovereignty and lordship, is King Pasenadi of Kosala able there to dislodge or banish from that place a recluse or brahmin, whether virtuous or unvirtuous, whether leading the holy life or not leading the holy life?” |
“Yāvatā, bho, rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti. |
“As far, sir, as is beyond the realm of King Pasenadi of Kosala, where King Pasenadi of Kosala does not exercise sovereignty and lordship, King Pasenadi of Kosala is not able there to dislodge or banish from that place a recluse or brahmin, whether virtuous or unvirtuous, whether leading the holy life or not leading the holy life.” |
“Taṁ kiṁ maññasi, senāpati, sutā te devā tāvatiṁsā”ti? |
“What do you think, General, have you heard of the Tāvatiṁsa devas?” |
“Evaṁ, bho. |
“Yes, sir. |
Sutā me devā tāvatiṁsā. |
I have heard of the Tāvatiṁsa devas. |
Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti. |
And here Master King Pasenadi of Kosala has also heard of the Tāvatiṁsa devas.” |
“Taṁ kiṁ maññasi, senāpati, pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti? |
“What do you think, General, is King Pasenadi of Kosala able to dislodge or banish the Tāvatiṁsa devas from that place?” |
“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṁse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti? |
“King Pasenadi of Kosala, sir, is not even able to see the Tāvatiṁsa devas, how then could he dislodge or banish them from that place?” |
“Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve dassanāyapi nappahonti; |
“Even so, General, those devas who are with affliction, returners to this state, those devas are not even able to see those devas who are without affliction, non-returners to this state; |
kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti? |
how then could they dislodge or banish them from that place?” |
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: |
Then King Pasenadi of Kosala said to the Blessed One: |
“konāmo ayaṁ, bhante, bhikkhū”ti? |
“What is the name of this bhikkhu, venerable sir?” |
“Ānando nāma, mahārājā”ti. |
“Ānanda is his name, great king.” |
“Ānando vata bho, ānandarūpo vata bho. |
“Ānanda indeed, sir! Like Ānanda (joy) indeed, sir! |
Heturūpaṁ, bhante, āyasmā ānando āha; |
The venerable Ānanda speaks reasonably, venerable sir; |
saheturūpaṁ, bhante, āyasmā ānando āha. |
the venerable Ānanda speaks with reason, venerable sir. |
Kiṁ pana, bhante, atthi brahmā”ti? |
But, venerable sir, does Brahmā exist?” |
“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: |
“Why do you, great king, say thus: |
‘kiṁ pana, bhante, atthi brahmā’”ti? |
‘But, venerable sir, does Brahmā exist?’” |
“Yadi vā so, bhante, brahmā āgantā itthattaṁ, yadi vā anāgantā itthattan”ti? |
“Whether, venerable sir, that Brahmā is a returner to this state, or a non-returner to this state?” |
“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti. |
“That Brahmā, great king, who is with affliction, that Brahmā is a returner to this state; that Brahmā who is without affliction, that Brahmā is a non-returner to this state.” |
Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: |
Then a certain man said to King Pasenadi of Kosala: |
“sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti. |
“Sañjaya, great king, the brahmin of the Ākāsa clan, has arrived.” |
Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: |
Then King Pasenadi of Kosala said to the brahmin Sañjaya of the Ākāsa clan: |
“ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti? |
“Who now, brahmin, brought this topic of conversation into the royal palace?” |
“Viṭaṭūbho, mahārāja, senāpatī”ti. |
“Viḍūḍabha, great king, the General.” |
Viṭaṭūbho senāpati evamāha: |
General Viḍūḍabha said: |
“sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti. |
“Sañjaya, great king, the brahmin of the Ākāsa clan.” |
Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: |
Then a certain man said to King Pasenadi of Kosala: |
“yānakālo, mahārājā”ti. |
“It is time for the chariot, great king.” |
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: |
Then King Pasenadi of Kosala said to the Blessed One: |
“sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi; |
“We asked the Blessed One, venerable sir, about omniscience, and the Blessed One explained omniscience; |
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. |
and that is pleasing and agreeable to us, and by that we are satisfied. |
Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi; |
We asked the Blessed One, venerable sir, about the purity of the four castes, and the Blessed One explained the purity of the four castes; |
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. |
and that is pleasing and agreeable to us, and by that we are satisfied. |
Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi; |
We asked the Blessed One, venerable sir, about the higher devas, and the Blessed One explained the higher devas; |
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. |
and that is pleasing and agreeable to us, and by that we are satisfied. |
Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi; |
We asked the Blessed One, venerable sir, about the higher Brahmās, and the Blessed One explained the higher Brahmās; |
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. |
and that is pleasing and agreeable to us, and by that we are satisfied. |
Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi; |
Whatever we asked the Blessed One, that the Blessed One explained; |
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. |
and that is pleasing and agreeable to us, and by that we are satisfied. |
Handa ca dāni mayaṁ, bhante, gacchāma; |
And now, venerable sir, we depart; |
bahukiccā mayaṁ bahukaraṇīyā”ti. |
we are very busy, we have much to do.” |
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. |
“Do now, great king, what you deem the right time.” |
Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti. |
Then King Pasenadi of Kosala, having rejoiced and delighted in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed. |
Kaṇṇakatthalasuttaṁ niṭṭhitaṁ dasamaṁ. |
The Discourse at Kaṇṇakatthala, the tenth. |
Rājavaggo niṭṭhito catuttho. |
The Royal Section, the fourth, is finished. |
Tassuddānaṁ |
Its summary: |
Ghaṭikāro raṭṭhapālo, |
Ghaṭikāra, Raṭṭhapāla, |
maghadevo madhuriyaṁ; |
Maghadeva, Madhuriya; |
Bodhi aṅgulimālo ca, |
Bodhi and Aṅgulimāla, |
piyajātaṁ bāhitikaṁ; |
Piyajāta, Bāhitika; |
Dhammacetiyasuttañca, |
The Dhammacetiya Sutta, |
dasamaṁ kaṇṇakatthalaṁ. |
And the tenth, Kaṇṇakatthala. |
mn91 |
mn91 |
Majjhima Nikāya 91 |
Middle Length Discourses 91 |
Brahmāyusutta |
The Discourse to Brahmāyu |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. |
Thus have I heard. On one occasion the Blessed One was wandering on tour in the Videhan country with a large Saṅgha of bhikkhus, with about five hundred bhikkhus. |
Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṁ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. |
Now on that occasion the brahmin Brahmāyu was dwelling in Mithilā, old, aged, venerable, advanced in years, come to old age, one hundred and twenty years old by birth, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man. |
Assosi kho brahmāyu brāhmaṇo: |
The brahmin Brahmāyu heard: |
“samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. |
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, is wandering on tour in the Videhan country with a large Saṅgha of bhikkhus, with about five hundred bhikkhus. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now, regarding that Master Gotama, such a lovely report of his fame has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’ |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good indeed to see such Arahants.” |
Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. |
Now on that occasion a young man named Uttara was a student of the brahmin Brahmāyu, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man. |
Atha kho brahmāyu brāhmaṇo uttaraṁ māṇavaṁ āmantesi: |
Then the brahmin Brahmāyu addressed the young man Uttara: |
“ayaṁ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. |
“This recluse Gotama, dear Uttara, the Sakyan son who went forth from the Sakyan clan, is wandering on tour in the Videhan country with a large Saṅgha of bhikkhus, with about five hundred bhikkhus. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now, regarding that Master Gotama, such a lovely report of his fame has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho …pe… sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti. |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One… (and so on)... It is good indeed to see such Arahants.’ |
Ehi tvaṁ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; |
Come, dear Uttara, approach the recluse Gotama; |
upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, yadi vā no tathā; |
having approached, find out about the recluse Gotama, whether that report of Master Gotama’s fame that has spread is indeed so, or not so; |
yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso. |
whether that Master Gotama is like that, or not like that. |
Tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti. |
Thus we shall know that Master Gotama.” |
“Yathā kathaṁ panāhaṁ, bho, taṁ bhavantaṁ gotamaṁ jānissāmi yadi vā taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, yadi vā no tathā; |
“But how, sir, shall I find out about that Master Gotama, whether that report of Master Gotama’s fame that has spread is indeed so, or not so; |
yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso”ti. |
whether that Master Gotama is like that, or not like that?” |
“Āgatāni kho, tāta uttara, amhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. |
“There have come down in our hymns, dear Uttara, the thirty-two marks of a Great Man, endowed with which a Great Man has only two possible destinies, no other. |
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
If he dwells at home, he becomes a universal monarch, a righteous king ruling by righteousness, a conqueror of the four quarters, one who has established the security of his land, possessed of the seven treasures. |
Tassimāni satta ratanāni bhavanti, seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. |
These are his seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure as the seventh. |
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has more than a thousand sons who are valiant, heroic in form, crushers of enemy armies. |
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. |
He dwells having conquered this sea-girt land without rod, without sword, by righteousness. |
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. |
But if he goes forth from the home life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world. |
Ahaṁ kho pana, tāta uttara, mantānaṁ dātā; |
And I, dear Uttara, am a giver of the hymns; |
tvaṁ mantānaṁ paṭiggahetā”ti. |
you are a receiver of the hymns.” |
“Evaṁ, bho”ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṁ brāhmaṇaṁ abhivādetvā padakkhiṇaṁ katvā videhesu yena bhagavā tena cārikaṁ pakkāmi. |
“Yes, sir,” the young man Uttara replied to the brahmin Brahmāyu, and rising from his seat, having paid homage to the brahmin Brahmāyu and circumambulated him keeping his right side towards him, he set out on tour in the Videhan country towards the Blessed One. |
Anupubbena cārikaṁ caramāno yena bhagavā tenupasaṅkami; |
Wandering on tour in stages, he approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down at one side. |
Ekamantaṁ nisinno kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. |
Sitting at one side, the young man Uttara looked for the thirty-two marks of a Great Man on the Blessed One’s body. |
Addasā kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. |
The young man Uttara saw, for the most part, the thirty-two marks of a Great Man on the Blessed One’s body, except for two. |
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca. |
Regarding two of the marks of a Great Man he was doubtful, he was uncertain, he was not decided, he was not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“passati kho me ayaṁ uttaro māṇavo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. |
“This young man Uttara sees on me, for the most part, the thirty-two marks of a Great Man, except for two. |
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. |
Regarding two of the marks of a Great Man he is doubtful, he is uncertain, he is not decided, he is not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue.” |
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. |
Then the Blessed One performed such a feat of psychic power that the young man Uttara saw the Blessed One’s male organ enclosed in a sheath. |
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; |
Then the Blessed One, having extended his tongue, touched and stroked both ear-openings; |
ubhopi nāsikasotāni anumasi paṭimasi; |
he touched and stroked both nostril-openings; |
kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. |
and he covered the whole circumference of his forehead with his tongue. |
Atha kho uttarassa māṇavassa etadahosi: |
Then it occurred to the young man Uttara: |
“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi. |
“The recluse Gotama is endowed with the thirty-two marks of a Great Man. |
Yannūnāhaṁ samaṇaṁ gotamaṁ anubandheyyaṁ, iriyāpathamassa passeyyan”ti. |
Suppose I were to follow the recluse Gotama and observe his deportment.” |
Atha kho uttaro māṇavo sattamāsāni bhagavantaṁ anubandhi chāyāva anapāyinī. |
Then the young man Uttara followed the Blessed One for seven months like an unseparating shadow. |
Atha kho uttaro māṇavo sattannaṁ māsānaṁ accayena videhesu yena mithilā tena cārikaṁ pakkāmi. |
Then, at the end of seven months, the young man Uttara set out on tour in the Videhan country towards Mithilā. |
Anupubbena cārikaṁ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; |
Wandering on tour in stages, he approached Mithilā, where the brahmin Brahmāyu was; |
upasaṅkamitvā brahmāyuṁ brāhmaṇaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the brahmin Brahmāyu and sat down at one side. |
Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ brahmāyu brāhmaṇo etadavoca: |
To the young man Uttara seated at one side, the brahmin Brahmāyu said this: |
“kacci, tāta uttara, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, no aññathā? |
“Well, dear Uttara, is that report of Master Gotama’s fame that has spread indeed so, and not otherwise? |
Kacci pana so bhavaṁ gotamo tādiso, no aññādiso”ti? |
And is that Master Gotama like that, and not otherwise?” |
“Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato, no aññathā; |
“Indeed, sir, that report of Master Gotama’s fame that has spread is so, and not otherwise; |
tādisova so bhavaṁ gotamo, no aññādiso. |
that Master Gotama is like that, and not otherwise. |
Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi. |
And that Master Gotama is endowed with the thirty-two marks of a Great Man. |
Suppatiṭṭhitapādo kho pana bho bhavaṁ gotamo; |
Master Gotama, sir, has well-planted feet; |
idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. |
this, for that Master Gotama, is a mark of a Great Man. |
Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni … |
And on the soles of Master Gotama’s feet, sir, wheels have arisen, with a thousand spokes, with rims and hubs, complete in all aspects… |
Āyatapaṇhi kho pana so bhavaṁ gotamo … |
And that Master Gotama has projecting heels… |
Dīghaṅguli kho pana so bhavaṁ gotamo … |
And that Master Gotama has long fingers and toes… |
Mudutalunahatthapādo kho pana so bhavaṁ gotamo … |
And that Master Gotama has soft and tender hands and feet… |
Jālahatthapādo kho pana so bhavaṁ gotamo … |
And that Master Gotama has net-like hands and feet… |
Ussaṅkhapādo kho pana so bhavaṁ gotamo … |
And that Master Gotama has high-raised ankles… |
Eṇijaṅgho kho pana so bhavaṁ gotamo … |
And that Master Gotama has antelope-like legs… |
Ṭhitako kho pana so bhavaṁ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … |
And that Master Gotama, sir, when standing and not bending, can touch and rub his knees with both hands… |
Kosohitavatthaguyho kho pana so bhavaṁ gotamo … |
And that Master Gotama’s male organ is enclosed in a sheath… |
Suvaṇṇavaṇṇo kho pana so bhavaṁ gotamo kañcanasannibhattaco … |
And that Master Gotama has a golden-colored complexion, a skin like gold… |
Sukhumacchavi kho pana so bhavaṁ gotamo. |
And that Master Gotama has delicate skin. |
Sukhumattā chaviyā rajojallaṁ kāye na upalimpati … |
Because of the delicacy of his skin, dust and dirt do not adhere to his body… |
Ekekalomo kho pana so bhavaṁ gotamo; |
And that Master Gotama has single body-hairs; |
ekekāni lomāni lomakūpesu jātāni … |
single hairs grow in each hair-pore… |
Uddhaggalomo kho pana so bhavaṁ gotamo; |
And that Master Gotama has body-hairs that curl upwards; |
uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … |
the hairs that grow upwards are blue-black, the color of collyrium, curled like rings, turning to the right… |
Brahmujugatto kho pana so bhavaṁ gotamo … |
And that Master Gotama has a frame like Brahmā’s, straight… |
Sattussado kho pana so bhavaṁ gotamo … |
And that Master Gotama has seven convexities… |
Sīhapubbaddhakāyo kho pana so bhavaṁ gotamo … |
And that Master Gotama has a chest like a lion’s… |
Citantaraṁso kho pana so bhavaṁ gotamo … |
And that Master Gotama has the space between his shoulders filled out… |
Nigrodhaparimaṇḍalo kho pana so bhavaṁ gotamo; |
And that Master Gotama has the proportions of a banyan tree; |
yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo … |
his height is the same as his arm-span, his arm-span is the same as his height… |
Samavaṭṭakkhandho kho pana so bhavaṁ gotamo … |
And that Master Gotama has an evenly rounded neck… |
Rasaggasaggī kho pana so bhavaṁ gotamo … |
And that Master Gotama has a keen sense of taste… |
Sīhahanu kho pana so bhavaṁ gotamo … |
And that Master Gotama has jaws like a lion’s… |
Cattālīsadanto kho pana so bhavaṁ gotamo … |
And that Master Gotama has forty teeth… |
Samadanto kho pana so bhavaṁ gotamo … |
And that Master Gotama has even teeth… |
Aviraḷadanto kho pana so bhavaṁ gotamo … |
And that Master Gotama has teeth without gaps… |
Susukkadāṭho kho pana so bhavaṁ gotamo … |
And that Master Gotama has very white canine teeth… |
Pahūtajivho kho pana so bhavaṁ gotamo … |
And that Master Gotama has a very large tongue… |
Brahmassaro kho pana so bhavaṁ gotamo karavikabhāṇī … |
And that Master Gotama has a voice like Brahmā’s, like the call of a karavīka bird… |
Abhinīlanetto kho pana so bhavaṁ gotamo … |
And that Master Gotama has very blue eyes… |
Gopakhumo kho pana so bhavaṁ gotamo … |
And that Master Gotama has eyelashes like an ox’s… |
Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā … |
And that Master Gotama has a tuft of hair grown between his eyebrows, white and soft like cotton down… |
Uṇhīsasīso kho pana so bhavaṁ gotamo; |
And that Master Gotama has a head like a turban; |
idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. |
this, for that Master Gotama, is a mark of a Great Man. |
Imehi kho, bho, so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato. |
With these thirty-two marks of a Great Man, sir, is that Master Gotama endowed. |
Gacchanto kho pana so bhavaṁ gotamo dakkhiṇeneva pādena paṭhamaṁ pakkamati. |
When walking, sir, that Master Gotama steps out first with his right foot. |
So nātidūre pādaṁ uddharati, nāccāsanne pādaṁ nikkhipati; |
He does not lift his foot too far, nor does he place his foot too near; |
so nātisīghaṁ gacchati, nātisaṇikaṁ gacchati; |
he does not walk too quickly, nor does he walk too slowly; |
na ca adduvena adduvaṁ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṁ saṅghaṭṭento gacchati. |
and he does not walk with thigh rubbing against thigh, nor with ankle rubbing against ankle. |
So gacchanto na satthiṁ unnāmeti, na satthiṁ onāmeti; |
When he walks, his lower body only sways, and he does not walk with bodily effort. |
na satthiṁ sannāmeti, na satthiṁ vināmeti. |
When looking, sir, that Master Gotama looks with his whole body; |
Gacchato kho pana tassa bhoto gotamassa adharakāyova iñjati, na ca kāyabalena gacchati. |
he does not look upwards, he does not look downwards; |
Apalokento kho pana so bhavaṁ gotamo sabbakāyeneva apaloketi; |
and he does not walk looking around, but he looks the distance of a plough-yoke; |
so na uddhaṁ ulloketi, na adho oloketi; |
and beyond that, his knowledge and vision are unimpeded. |
na ca vipekkhamāno gacchati, yugamattañca pekkhati; |
|
tato cassa uttari anāvaṭaṁ ñāṇadassanaṁ bhavati. |
So antaragharaṁ pavisanto na kāyaṁ unnāmeti, na kāyaṁ onāmeti; |
When he enters a house, he does not raise his body, nor does he lower his body; |
na kāyaṁ sannāmeti, na kāyaṁ vināmeti. |
he does not stoop his body, nor does he bend his body. |
So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṁ kāyaṁ pakkhipati. |
He turns neither too far from nor too close to a seat; he does not sit down on a seat supporting himself with his hand, nor does he throw his body onto the seat. |
So antaraghare nisinno samāno na hatthakukkuccaṁ āpajjati, na pādakukkuccaṁ āpajjati; |
When sitting in a house, he does not fidget with his hands, nor does he fidget with his feet; |
na adduvena adduvaṁ āropetvā nisīdati; |
he does not sit with thigh placed on thigh; |
na ca gopphakena gopphakaṁ āropetvā nisīdati; |
nor with ankle placed on ankle; |
na ca pāṇinā hanukaṁ upadahitvā nisīdati. |
nor does he sit supporting his chin with his hand. |
So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. |
When sitting in a house, he does not tremble, nor does he shake, nor does he quiver, nor is he agitated. |
So achambhī akampī avedhī aparitassī vigatalomahaṁso. |
He is untrembling, unshaking, unquivering, unagitated, with hair not standing on end. |
Vivekavatto ca so bhavaṁ gotamo antaraghare nisinno hoti. |
And that Master Gotama, when sitting in a house, is inclined to seclusion. |
So pattodakaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; |
When he accepts water for the bowl, he does not raise the bowl, nor does he lower the bowl; |
na pattaṁ sannāmeti, na pattaṁ vināmeti. |
he does not tilt the bowl, nor does he incline the bowl. |
So pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ. |
He accepts water for the bowl neither too little nor too much. |
So na khulukhulukārakaṁ pattaṁ dhovati, na samparivattakaṁ pattaṁ dhovati, na pattaṁ bhūmiyaṁ nikkhipitvā hatthe dhovati; |
He does not wash the bowl making a gurgling sound, nor does he wash the bowl turning it around and around, nor does he place the bowl on the ground and wash his hands; |
hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. |
when his hands are washed, the bowl is washed; when the bowl is washed, his hands are washed. |
So pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. |
He throws away the bowl-water neither too far nor too near, and not scattering it. |
So odanaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; |
When he accepts rice, he does not raise the bowl, nor does he lower the bowl; |
na pattaṁ sannāmeti, na pattaṁ vināmeti. |
he does not tilt the bowl, nor does he incline the bowl. |
So odanaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ. |
He accepts rice neither too little nor too much. |
Byañjanaṁ kho pana bhavaṁ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṁ atināmeti. |
Master Gotama, sir, takes curry in proportion to the curry, and he does not overwhelm the mouthful with curry. |
Dvattikkhattuṁ kho bhavaṁ gotamo mukhe ālopaṁ samparivattetvā ajjhoharati; |
Master Gotama, sir, turns the mouthful in his mouth two or three times and then swallows; |
na cassa kāci odanamiñjā asambhinnā kāyaṁ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti; |
no grain of rice enters his body unchewed, and no grain of rice remains in his mouth; |
athāparaṁ ālopaṁ upanāmeti. |
then he brings up another mouthful. |
Rasapaṭisaṁvedī kho pana so bhavaṁ gotamo āhāraṁ āhāreti, no ca rasarāgapaṭisaṁvedī. |
That Master Gotama, sir, eats food experiencing the taste, but not experiencing craving for the taste. |
Aṭṭhaṅgasamannāgataṁ kho pana so bhavaṁ gotamo āhāraṁ āhāreti—neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā brahmacariyānuggahāya: |
That Master Gotama, sir, eats food endowed with eight factors—not for amusement, not for intoxication, not for smartening, not for embellishment, but only for the maintenance and continuance of this body, for the cessation of discomfort, for the support of the holy life, thinking: |
‘iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. |
‘Thus I will eliminate old feelings and not arouse new feelings, and there will be for me blamelessness and a comfortable abiding.’ |
So bhuttāvī pattodakaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; |
Having eaten, when he accepts water for the bowl, he does not raise the bowl, nor does he lower the bowl; |
na pattaṁ sannāmeti, na pattaṁ vināmeti. |
he does not tilt the bowl, nor does he incline the bowl. |
So pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ. |
He accepts water for the bowl neither too little nor too much. |
So na khulukhulukārakaṁ pattaṁ dhovati, na samparivattakaṁ pattaṁ dhovati, na pattaṁ bhūmiyaṁ nikkhipitvā hatthe dhovati; |
He does not wash the bowl making a gurgling sound, nor does he wash the bowl turning it around and around, nor does he place the bowl on the ground and wash his hands; |
hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. |
when his hands are washed, the bowl is washed; when the bowl is washed, his hands are washed. |
So pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. |
He throws away the bowl-water neither too far nor too near, and not scattering it. |
So bhuttāvī na pattaṁ bhūmiyaṁ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṁ. |
Having eaten, he does not place the bowl on the ground neither too far nor too near, nor is he careless with the bowl, nor does he guard the bowl excessively. |
So bhuttāvī muhuttaṁ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti. |
Having eaten, he sits silently for a moment, but he does not pass over the time for appreciation. |
So bhuttāvī anumodati, na taṁ bhattaṁ garahati, na aññaṁ bhattaṁ paṭikaṅkhati; |
Having eaten, he expresses appreciation; he does not disparage that meal, nor does he expect another meal; |
aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti. |
on the contrary, with a talk on the Dhamma he instructs, urges, rouses, and gladdens that assembly. |
So taṁ parisaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkamati. |
Having instructed, urged, roused, and gladdened that assembly with a talk on the Dhamma, he rises from his seat and departs. |
So nātisīghaṁ gacchati, nātisaṇikaṁ gacchati, na ca muccitukāmo gacchati; |
He does not walk too quickly, nor does he walk too slowly, nor does he walk as if wanting to escape; |
na ca tassa bhoto gotamassa kāye cīvaraṁ accukkaṭṭhaṁ hoti na ca accokkaṭṭhaṁ, na ca kāyasmiṁ allīnaṁ na ca kāyasmā apakaṭṭhaṁ; |
And for that Master Gotama, his robe is neither too high on his body nor too low, neither clinging to his body nor standing away from his body; |
na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṁ apavahati; |
and the wind does not blow the robe away from Master Gotama’s body; |
na ca tassa bhoto gotamassa kāye rajojallaṁ upalimpati. |
and dust and dirt do not adhere to Master Gotama’s body. |
So ārāmagato nisīdati paññatte āsane. |
Having gone to the monastery, he sits on a prepared seat. |
Nisajja pāde pakkhāleti; |
Having sat down, he washes his feet; |
na ca so bhavaṁ gotamo pādamaṇḍanānuyogamanuyutto viharati. |
but that Master Gotama does not dwell devoted to the practice of adorning his feet. |
So pāde pakkhāletvā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Having washed his feet, he sits down, folding his legs crosswise, setting his body erect, establishing mindfulness in front of him. |
So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti; |
He does not intend his own harm, nor does he intend others’ harm, nor does he intend the harm of both; |
attahitaparahitaubhayahitasabbalokahitameva so bhavaṁ gotamo cintento nisinno hoti. |
that Master Gotama sits intent only on his own welfare, others’ welfare, the welfare of both, the welfare of the whole world. |
So ārāmagato parisati dhammaṁ deseti, na taṁ parisaṁ ussādeti, na taṁ parisaṁ apasādeti; |
Having gone to the monastery, he teaches the Dhamma to an assembly; he does not exalt that assembly, nor does he disparage that assembly; |
aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti. |
on the contrary, with a talk on the Dhamma he instructs, urges, rouses, and gladdens that assembly. |
Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati—vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca. |
And from Master Gotama’s mouth, sir, issues a voice endowed with eight qualities—it is distinct, intelligible, charming, audible, rounded, not scattered, deep, and resonant. |
Yathāparisaṁ kho pana so bhavaṁ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. |
That Master Gotama, sir, makes himself understood by his voice as far as the assembly extends, but his voice does not issue outside the assembly. |
Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva avijahitattā. |
They, having been instructed, urged, roused, and gladdened by that Master Gotama with a talk on the Dhamma, rise from their seats and depart, still looking at him, not having had enough. |
Addasāma kho mayaṁ, bho, taṁ bhavantaṁ gotamaṁ gacchantaṁ, addasāma ṭhitaṁ, addasāma antaragharaṁ pavisantaṁ, addasāma antaraghare nisinnaṁ tuṇhībhūtaṁ, addasāma antaraghare bhuñjantaṁ, addasāma bhuttāviṁ nisinnaṁ tuṇhībhūtaṁ, addasāma bhuttāviṁ anumodantaṁ, addasāma ārāmaṁ gacchantaṁ, addasāma ārāmagataṁ nisinnaṁ tuṇhībhūtaṁ, addasāma ārāmagataṁ parisati dhammaṁ desentaṁ. |
We saw, sir, that Master Gotama walking, we saw him standing, we saw him entering a house, we saw him sitting silently in a house, we saw him eating in a house, we saw him sitting silently after eating, we saw him expressing appreciation after eating, we saw him going to the monastery, we saw him sitting silently in the monastery, we saw him teaching the Dhamma to an assembly in the monastery. |
Ediso ca ediso ca so bhavaṁ gotamo, tato ca bhiyyo”ti. |
Such and such is that Master Gotama, and even more than that.” |
Evaṁ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udāneti: |
When this was said, the brahmin Brahmāyu, rising from his seat, arranging his upper robe on one shoulder, extending his hands in añjali towards the Blessed One, uttered this inspired utterance three times: |
“Namo tassa bhagavato arahato sammāsambuddhassa. |
“Homage to that Blessed One, the Arahant, the Perfectly Enlightened One! |
Namo tassa bhagavato arahato sammāsambuddhassa. |
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One! |
Namo tassa bhagavato arahato sammāsambuddhassāti. |
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One! |
Appeva nāma mayaṁ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? |
Perhaps someday, sometime, we might meet with that Master Gotama? |
Appeva nāma siyā kocideva kathāsallāpo”ti. |
Perhaps there might be some conversation?” |
Atha kho bhagavā videhesu anupubbena cārikaṁ caramāno yena mithilā tadavasari. |
Then the Blessed One, wandering on tour in stages through the Videhan country, arrived at Mithilā. |
Tatra sudaṁ bhagavā mithilāyaṁ viharati maghadevaambavane. |
There the Blessed One dwelt at Mithilā in Maghadeva’s Mango Grove. |
Assosuṁ kho mithileyyakā brāhmaṇagahapatikā: |
The brahmin householders of Mithilā heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi mithilaṁ anuppatto, mithilāyaṁ viharati maghadevaambavane. |
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, wandering on tour in the Videhan country with a large Saṅgha of bhikkhus, with about five hundred bhikkhus, has arrived at Mithilā and is dwelling at Mithilā in Maghadeva’s Mango Grove. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now, regarding that Master Gotama, such a lovely report of his fame has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’ |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good indeed to see such Arahants.” |
Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; |
Then the brahmin householders of Mithilā approached the Blessed One; |
upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; |
having approached, some paid homage to the Blessed One and sat down at one side; |
appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; |
some exchanged greetings with the Blessed One, and having exchanged courteous and memorable greetings, sat down at one side; |
appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; |
some extended their hands in añjali towards the Blessed One and sat down at one side; |
appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; |
some announced their name and clan in the presence of the Blessed One and sat down at one side; |
appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. |
some, remaining silent, sat down at one side. |
Assosi kho brahmāyu brāhmaṇo: |
The brahmin Brahmāyu heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṁ anuppatto, mithilāyaṁ viharati maghadevaambavane”ti. |
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, has arrived at Mithilā and is dwelling at Mithilā in Maghadeva’s Mango Grove.” |
Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṁ yena maghadevaambavanaṁ tenupasaṅkami. |
Then the brahmin Brahmāyu, with many disciples, approached Maghadeva’s Mango Grove. |
Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi: |
Then, not far from the Mango Grove, it occurred to the brahmin Brahmāyu: |
“na kho metaṁ patirūpaṁ yohaṁ pubbe appaṭisaṁvidito samaṇaṁ gotamaṁ dassanāya upasaṅkameyyan”ti. |
“It is not proper for me to approach the recluse Gotama for a visit without prior announcement.” |
Atha kho brahmāyu brāhmaṇo aññataraṁ māṇavakaṁ āmantesi: |
Then the brahmin Brahmāyu addressed a certain young man: |
“ehi tvaṁ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; |
“Come, young man, approach the recluse Gotama; |
upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: |
having approached, in my name inquire of the recluse Gotama about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding: |
‘brahmāyu, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. |
‘The brahmin Brahmāyu, Master Gotama, inquires of Master Gotama about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding’; |
Evañca vadehi: |
and say this: |
‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. |
‘The brahmin Brahmāyu, Master Gotama, is old, aged, venerable, advanced in years, come to old age, one hundred and twenty years old by birth, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man. |
Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṁ paṭivasanti, brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—yadidaṁ bhogehi; |
As many brahmin householders as dwell in Mithilā, Brahmāyu is declared foremost among them—with regard to wealth; |
brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—yadidaṁ mantehi; |
Brahmāyu is declared foremost among them—with regard to hymns; |
brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—yadidaṁ āyunā ceva yasasā ca. |
Brahmāyu is declared foremost among them—with regard to longevity and fame. |
So bhoto gotamassa dassanakāmo’”ti. |
He is desirous of seeing Master Gotama.’” |
“Evaṁ, bho”ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, sir,” that young man replied to the brahmin Brahmāyu, and he approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. |
Having exchanged courteous and memorable greetings, he stood at one side. |
Ekamantaṁ ṭhito kho so māṇavako bhagavantaṁ etadavoca: |
Standing at one side, that young man said to the Blessed One: |
“brahmāyu, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; |
“The brahmin Brahmāyu, Master Gotama, inquires of Master Gotama about his freedom from illness, freedom from affliction, lightness, strength, and comfortable abiding; |
evañca vadeti: |
and he says this: |
‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. |
‘The brahmin Brahmāyu, Master Gotama, is old, aged, venerable, advanced in years, come to old age, one hundred and twenty years old by birth, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man. |
Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṁ paṭivasanti, brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—yadidaṁ bhogehi; |
As many brahmin householders as dwell in Mithilā, Brahmāyu is declared foremost among them—with regard to wealth; |
brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—yadidaṁ mantehi; |
Brahmāyu is declared foremost among them—with regard to hymns; |
brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—yadidaṁ āyunā ceva yasasā ca. |
Brahmāyu is declared foremost among them—with regard to longevity and fame. |
So bhoto gotamassa dassanakāmo’”ti. |
He is desirous of seeing Master Gotama.’” |
“Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṁ maññatī”ti. |
“Let the brahmin Brahmāyu, young man, do now what he deems the right time.” |
Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; |
Then that young man approached the brahmin Brahmāyu; |
upasaṅkamitvā brahmāyuṁ brāhmaṇaṁ etadavoca: |
having approached, he said to the brahmin Brahmāyu: |
“katāvakāso khomhi bhavatā samaṇena gotamena. |
“Opportunity has been granted to you, sir, by the recluse Gotama. |
Yassadāni bhavaṁ kālaṁ maññatī”ti. |
Do now, sir, what you deem the right time.” |
Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. |
Then the brahmin Brahmāyu approached the Blessed One. |
Addasā kho sā parisā brahmāyuṁ brāhmaṇaṁ dūratova āgacchantaṁ. |
That assembly saw the brahmin Brahmāyu coming from afar. |
Disvāna oramiya okāsamakāsi yathā taṁ ñātassa yasassino. |
Seeing him, they respectfully made way, as for one well-known and renowned. |
Atha kho brahmāyu brāhmaṇo taṁ parisaṁ etadavoca: |
Then the brahmin Brahmāyu said to that assembly: |
“alaṁ, bho. |
“Enough, sirs. |
Nisīdatha tumhe sake āsane. |
You sit in your own seats. |
Idhāhaṁ samaṇassa gotamassa santike nisīdissāmī”ti. |
Here I will sit near the recluse Gotama.” |
Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; |
Then the brahmin Brahmāyu approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down at one side. |
Ekamantaṁ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. |
Sitting at one side, the brahmin Brahmāyu looked for the thirty-two marks of a Great Man on the Blessed One’s body. |
Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. |
The brahmin Brahmāyu saw, for the most part, the thirty-two marks of a Great Man on the Blessed One’s body, except for two. |
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca. |
Regarding two of the marks of a Great Man he was doubtful, he was uncertain, he was not decided, he was not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue. |
Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi: |
Then the brahmin Brahmāyu addressed the Blessed One in verses: |
“Ye me dvattiṁsāti sutā, |
“The thirty-two that I have heard, |
mahāpurisalakkhaṇā; |
The marks of a Great Man; |
Duve tesaṁ na passāmi, |
Two of them I do not see, |
bhoto kāyasmiṁ gotama. |
On your body, Gotama. |
Kacci kosohitaṁ bhoto, |
Is your member enclosed in a sheath, |
vatthaguyhaṁ naruttama; |
O noblest of men; |
Nārīsamānasavhayā, |
Like a woman’s, called thus, |
kacci jivhā na dassakā. |
Is your tongue not for seeing? |
Kacci pahūtajivhosi, |
Are you of large tongue, |
yathā taṁ jāniyāmase; |
So that we may know it; |
Ninnāmayetaṁ pahūtaṁ, |
Extend that large one, |
kaṅkhaṁ vinaya no ise. |
Dispel our doubt, O Sage. |
Diṭṭhadhammahitatthāya, |
For the welfare of this present life, |
samparāyasukhāya ca; |
And for happiness in the hereafter; |
Katāvakāsā pucchāma, |
Opportunity granted, we ask, |
yaṁ kiñci abhipatthitan”ti. |
Whatever we desire.” |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“passati kho me ayaṁ brahmāyu brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. |
“This brahmin Brahmāyu sees on me, for the most part, the thirty-two marks of a Great Man, except for two. |
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. |
Regarding two of the marks of a Great Man he is doubtful, he is uncertain, he is not decided, he is not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue.” |
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. |
Then the Blessed One performed such a feat of psychic power that the brahmin Brahmāyu saw the Blessed One’s male organ enclosed in a sheath. |
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; |
Then the Blessed One, having extended his tongue, touched and stroked both ear-openings; |
ubhopi nāsikasotāni anumasi paṭimasi; |
he touched and stroked both nostril-openings; |
kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. |
and he covered the whole circumference of his forehead with his tongue. |
Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi: |
Then the Blessed One replied to the brahmin Brahmāyu in verses: |
“Ye te dvattiṁsāti sutā, |
“The thirty-two that you have heard, |
mahāpurisalakkhaṇā; |
The marks of a Great Man; |
Sabbe te mama kāyasmiṁ, |
All of them are on my body, |
mā te kaṅkhāhu brāhmaṇa. |
Have no doubt, O brahmin. |
Abhiññeyyaṁ abhiññātaṁ, |
What should be directly known, I have directly known, |
bhāvetabbañca bhāvitaṁ; |
What should be developed, I have developed; |
Pahātabbaṁ pahīnaṁ me, |
What should be abandoned, I have abandoned, |
tasmā buddhosmi brāhmaṇa. |
Therefore, brahmin, I am a Buddha. |
Diṭṭhadhammahitatthāya, |
For the welfare of this present life, |
samparāyasukhāya ca; |
And for happiness in the hereafter; |
Katāvakāso pucchassu, |
Opportunity granted, ask, |
yaṁ kiñci abhipatthitan”ti. |
Whatever you desire.” |
Atha kho brahmāyussa brāhmaṇassa etadahosi: |
Then it occurred to the brahmin Brahmāyu: |
“katāvakāso khomhi samaṇena gotamena. |
“Opportunity has been granted to me by the recluse Gotama. |
Kiṁ nu kho ahaṁ samaṇaṁ gotamaṁ puccheyyaṁ: |
What now should I ask the recluse Gotama: |
‘diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā’”ti. |
‘Matters of this present life, or of the hereafter?’” |
Atha kho brahmāyussa brāhmaṇassa etadahosi: |
Then it occurred to the brahmin Brahmāyu: |
“kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ. |
“I am skilled in matters of this present life. |
Aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. |
Others also ask me about matters of this present life. |
Yannūnāhaṁ samaṇaṁ gotamaṁ samparāyikaṁyeva atthaṁ puccheyyan”ti. |
Suppose I were to ask the recluse Gotama only about matters of the hereafter.” |
Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi: |
Then the brahmin Brahmāyu addressed the Blessed One in verses: |
“Kathaṁ kho brāhmaṇo hoti, |
“How does one become a brahmin, |
kathaṁ bhavati vedagū; |
How does one become a Veda-knower; |
Tevijjo bho kathaṁ hoti, |
How, sir, does one become a master of three Vedas, |
sotthiyo kinti vuccati. |
What is meant by a ‘Sotthiya’ (learned in rites)? |
Arahaṁ bho kathaṁ hoti, |
How, sir, does one become an Arahant, |
kathaṁ bhavati kevalī; |
How does one become a Perfected One; |
Muni ca bho kathaṁ hoti, |
And how, sir, does one become a Muni (sage), |
buddho kinti pavuccatī”ti. |
What is meant by a ‘Buddha’?” |
Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi: |
Then the Blessed One replied to the brahmin Brahmāyu in verses: |
“Pubbenivāsaṁ yo vedi, |
“One who knows past lives, |
saggāpāyañca passati; |
And sees heaven and hell; |
Atho jātikkhayaṁ patto, |
And has reached the destruction of birth, |
abhiññā vosito muni. |
A sage perfected by direct knowledge. |
Cittaṁ visuddhaṁ jānāti, |
Who knows the mind as purified, |
muttaṁ rāgehi sabbaso; |
Freed from all lusts; |
Pahīnajātimaraṇo, |
With birth and death abandoned, |
brahmacariyassa kevalī; |
Perfected in the holy life; |
Pāragū sabbadhammānaṁ, |
One who has gone beyond all things, |
buddho tādī pavuccatī”ti. |
Such a one is called a Buddha.” |
Evaṁ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: |
When this was said, the brahmin Brahmāyu, rising from his seat, arranging his upper robe on one shoulder, fell with his head at the Blessed One’s feet, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name: |
“brahmāyu ahaṁ, bho gotama, brāhmaṇo; |
“I am Brahmāyu, Master Gotama, a brahmin; |
brahmāyu ahaṁ, bho gotama, brāhmaṇo”ti. |
I am Brahmāyu, Master Gotama, a brahmin.” |
Atha kho sā parisā acchariyabbhutacittajātā ahosi: |
Then that assembly was struck with wonder and amazement: |
“acchariyaṁ vata bho, abbhutaṁ vata bho. |
“Wonderful indeed, sirs, marvellous indeed, sirs! |
Yatra hi nāmāyaṁ brahmāyu brāhmaṇo ñāto yasassī evarūpaṁ paramanipaccakāraṁ karissatī”ti. |
That this brahmin Brahmāyu, so well-known and renowned, should perform such extreme prostration!” |
Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ etadavoca: |
Then the Blessed One said to the brahmin Brahmāyu: |
“alaṁ, brāhmaṇa, uṭṭhaha nisīda tvaṁ sake āsane yato te mayi cittaṁ pasannan”ti. |
“Enough, brahmin, rise and sit in your own seat, since your mind has confidence in me.” |
Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi. |
Then the brahmin Brahmāyu, having risen, sat down in his own seat. |
Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ, sīlakathaṁ, saggakathaṁ; |
Then the Blessed One gave the brahmin Brahmāyu a progressive discourse, that is—a talk on giving, a talk on virtue, a talk on heaven; |
kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. |
he explained the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. |
Yadā bhagavā aññāsi brahmāyuṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. |
When the Blessed One knew that the brahmin Brahmāyu’s mind was ready, malleable, free from hindrances, uplifted, and confident, then he explained the Dhamma teaching that is unique to the Buddhas—suffering, its origin, its cessation, and the path. |
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; |
Just as a clean cloth free of stains would rightly take the dye; |
evameva brahmāyussa brāhmaṇassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
even so, for the brahmin Brahmāyu, while sitting in that very seat, the dust-free, stainless eye of the Dhamma arose: |
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. |
“Whatever is subject to origination is all subject to cessation.” |
Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: |
Then the brahmin Brahmāyu, having seen the Dhamma, attained the Dhamma, known the Dhamma, plunged into the Dhamma, crossed over doubt, become free from perplexity, attained to self-confidence, dependent on no other in the Teacher’s dispensation, said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama, excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; |
Just as, Master Gotama, one might set upright what has been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight can see forms; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by Master Gotama. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go to Master Gotama for refuge, and to the Dhamma and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. |
Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts. |
Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
And may Master Gotama consent to a meal from me tomorrow, together with the Saṅgha of bhikkhus.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then the brahmin Brahmāyu, having understood the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed. |
Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: |
Then the brahmin Brahmāyu, at the end of that night, having had excellent hard and soft food prepared in his own residence, had the time announced to the Blessed One: |
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. |
“It is time, Master Gotama, the meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṁ tenupasaṅkami; |
Then the Blessed One, having dressed in the morning, took his bowl and outer robe and approached the brahmin Brahmāyu’s residence; |
upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. |
having approached, he sat down on the prepared seat together with the Saṅgha of bhikkhus. |
Atha kho brahmāyu brāhmaṇo sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then the brahmin Brahmāyu for seven days, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent hard and soft food. |
Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṁ pakkāmi. |
Then, at the end of those seven days, the Blessed One set out on tour in the Videhan country. |
Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi. |
Then, not long after the Blessed One had departed, the brahmin Brahmāyu died. |
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; |
Then many bhikkhus approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Sitting at one side, those bhikkhus said to the Blessed One: |
“brahmāyu, bhante, brāhmaṇo kālaṅkato. |
“The brahmin Brahmāyu, venerable sir, has died. |
Tassa kā gati, ko abhisamparāyo”ti? |
What is his destination, what is his future state?” |
“Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. |
“The brahmin Brahmāyu, bhikkhus, was wise; he practiced in accordance with the Dhamma, and he did not trouble me on account of the Dhamma. |
Brahmāyu, bhikkhave, brāhmaṇo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā”ti. |
The brahmin Brahmāyu, bhikkhus, through the utter destruction of the five lower fetters, is a spontaneous_reproducer, due to attain Nibbāna there, not liable to return from that world.” |
Idamavoca bhagavā. |
Thus said the Blessed One. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Pleased, those bhikkhus delighted in the Blessed One’s words. |
Brahmāyusuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Discourse to Brahmāyu, the first. |
mn92 |
mn92 |
Majjhima Nikāya 92 |
Middle Length Discourses 92 |
Selasutta |
The Discourse to Sela |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari. |
Thus have I heard. On one occasion the Blessed One, while wandering on tour in Aṅguttarāpa with a large Saṅgha of bhikkhus, with about twelve hundred and fifty bhikkhus, arrived at Āpaṇa, a market town of the Aṅguttarāpans. |
Assosi kho keṇiyo jaṭilo: |
Keṇiya the matted-hair ascetic heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. |
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, wandering on tour in Aṅguttarāpa with a large Saṅgha of bhikkhus, with about twelve hundred and fifty bhikkhus, has arrived at Āpaṇa. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now, regarding that Master Gotama, such a lovely report of his fame has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’ |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good indeed to see such Arahants.” |
Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; |
Then Keṇiya the matted-hair ascetic approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down at one side. |
Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. |
To Keṇiya the matted-hair ascetic seated at one side, the Blessed One instructed, urged, roused, and gladdened him with a talk on the Dhamma. |
Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: |
Then Keṇiya the matted-hair ascetic, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on the Dhamma, said to the Blessed One: |
“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
“May Master Gotama consent to a meal from me tomorrow, together with the Saṅgha of bhikkhus.” |
Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: |
When this was said, the Blessed One said to Keṇiya the matted-hair ascetic: |
“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. |
“The Saṅgha of bhikkhus, Keṇiya, is large, twelve hundred and fifty bhikkhus, and you are very devoted to the brahmins.” |
Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: |
A second time Keṇiya the matted-hair ascetic said to the Blessed One: |
“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; |
“Although, Master Gotama, the Saṅgha of bhikkhus is large, twelve hundred and fifty bhikkhus, and I am very devoted to the brahmins; |
adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
may Master Gotama consent to a meal from me tomorrow, together with the Saṅgha of bhikkhus.” |
Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: |
A second time the Blessed One said to Keṇiya the matted-hair ascetic: |
“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. |
“The Saṅgha of bhikkhus, Keṇiya, is large, twelve hundred and fifty bhikkhus, and you are very devoted to the brahmins.” |
Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: |
A third time Keṇiya the matted-hair ascetic said to the Blessed One: |
“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; |
“Although, Master Gotama, the Saṅgha of bhikkhus is large, twelve hundred and fifty bhikkhus, and I am very devoted to the brahmins; |
adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
may Master Gotama consent to a meal from me tomorrow, together with the Saṅgha of bhikkhus.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; |
Then Keṇiya the matted-hair ascetic, having understood the Blessed One’s consent, rose from his seat and approached his own hermitage; |
upasaṅkamitvā mittāmacce ñātisālohite āmantesi: |
having approached, he addressed his friends and colleagues, kinsmen and blood-relations: |
“suṇantu me bhonto, mittāmaccā ñātisālohitā; |
“Listen to me, sirs, friends and colleagues, kinsmen and blood-relations; |
samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena. |
the recluse Gotama has been invited by me for a meal tomorrow, together with the Saṅgha of bhikkhus. |
Yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti. |
By which you might do the bodily service for me.” |
“Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññapenti. |
“Yes, sir,” the friends and colleagues, kinsmen and blood-relations of Keṇiya the matted-hair ascetic replied to Keṇiya the matted-hair ascetic, and some dug ovens, some split firewood, some washed vessels, some set up water pots, some prepared seats. |
Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamālaṁ paṭiyādeti. |
Keṇiya the matted-hair ascetic himself prepared the pavilion. |
Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti. |
Now on that occasion the brahmin Sela was dwelling in Āpaṇa, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man; and he was teaching hymns to three hundred young men. |
Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. |
Now on that occasion Keṇiya the matted-hair ascetic was very devoted to the brahmin Sela. |
Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. |
Then the brahmin Sela, surrounded by three hundred young men, while strolling and wandering for exercise, approached the hermitage of Keṇiya the matted-hair ascetic. |
Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṁ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamālaṁ paṭiyādentaṁ. |
The brahmin Sela saw in the hermitage of Keṇiya the matted-hair ascetic some digging ovens, some splitting firewood, some washing vessels, some setting up water pots, some preparing seats, and Keṇiya the matted-hair ascetic himself preparing the pavilion. |
Disvāna keṇiyaṁ jaṭilaṁ etadavoca: |
Seeing this, he said to Keṇiya the matted-hair ascetic: |
“kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti? |
“Is there to be a wedding for Master Keṇiya, or a marriage, or is a great sacrifice at hand, or has King Seniya Bimbisāra of Magadha been invited for tomorrow with his army?” |
“Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; |
“There will be no wedding for me, Master Sela, nor a marriage, nor has King Seniya Bimbisāra of Magadha been invited for tomorrow with his army; |
api ca kho me mahāyañño paccupaṭṭhito. |
but a great sacrifice is at hand for me. |
Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. |
There is, sir, the recluse Gotama, the Sakyan son who went forth from the Sakyan clan, wandering on tour in Aṅguttarāpa with a large Saṅgha of bhikkhus, with about twelve hundred and fifty bhikkhus, who has arrived at Āpaṇa. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now, regarding that Master Gotama, such a lovely report of his fame has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’ |
So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
He has been invited by me for a meal tomorrow, together with the Saṅgha of bhikkhus.” |
“Buddhoti—bho keṇiya, vadesi”? |
“A Buddha, Master Keṇiya, you say?” |
“Buddhoti—bho sela, vadāmi”. |
“A Buddha, Master Sela, I say.” |
“Buddhoti—bho keṇiya, vadesi”? |
“A Buddha, Master Keṇiya, you say?” |
“Buddhoti—bho sela, vadāmī”ti. |
“A Buddha, Master Sela, I say.” |
Atha kho selassa brāhmaṇassa etadahosi: |
Then it occurred to the brahmin Sela: |
“ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti. |
“This sound, indeed, is rare in the world—that is, ‘Buddha.’ |
Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. |
And there have come down in our hymns the thirty-two marks of a Great Man, endowed with which a Great Man has only two possible destinies, no other. |
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
If he dwells at home, he becomes a universal monarch, a righteous king ruling by righteousness, a conqueror of the four quarters, one who has established the security of his land, possessed of the seven treasures. |
Tassimāni satta ratanāni bhavanti, seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. |
These are his seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure as the seventh. |
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has more than a thousand sons who are valiant, heroic in form, crushers of enemy armies. |
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. |
He dwells having conquered this sea-girt land without rod, without sword, by righteousness. |
Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado”. |
But if he goes forth from the home life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world.” |
“Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti? |
“But where, Master Keṇiya, does that Master Gotama, the Arahant, the Perfectly Enlightened One, currently dwell?” |
Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: |
When this was said, Keṇiya the matted-hair ascetic, extending his right arm, said to the brahmin Sela: |
“yenesā, bho sela, nīlavanarājī”ti. |
“Where that line of blue forest is, sir Sela.” |
Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. |
Then the brahmin Sela, with three hundred young men, approached the Blessed One. |
Atha kho selo brāhmaṇo te māṇavake āmantesi: |
Then the brahmin Sela addressed those young men: |
“appasaddā bhonto āgacchantu pade padaṁ nikkhipantā; |
“Let the venerables come quietly, placing foot after foot; |
durāsadā hi te bhagavanto sīhāva ekacarā. |
for those Blessed Ones are hard to approach, like solitary lions. |
Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha. |
And when, sirs, I am conversing with the recluse Gotama, let the venerables not interrupt our talk. |
Kathāpariyosānaṁ me bhavanto āgamentū”ti. |
Let the venerables wait for the end of my conversation.” |
Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; |
Then the brahmin Sela approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down at one side. |
Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. |
Sitting at one side, the brahmin Sela looked for the thirty-two marks of a Great Man on the Blessed One’s body. |
Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. |
The brahmin Sela saw, for the most part, the thirty-two marks of a Great Man on the Blessed One’s body, except for two. |
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca. |
Regarding two of the marks of a Great Man he was doubtful, he was uncertain, he was not decided, he was not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. |
“This brahmin Sela sees on me, for the most part, the thirty-two marks of a Great Man, except for two. |
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. |
Regarding two of the marks of a Great Man he is doubtful, he is uncertain, he is not decided, he is not confident—regarding the male organ being enclosed in a sheath, and the largeness of the tongue.” |
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. |
Then the Blessed One performed such a feat of psychic power that the brahmin Sela saw the Blessed One’s male organ enclosed in a sheath. |
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; |
Then the Blessed One, having extended his tongue, touched and stroked both ear-openings; |
ubhopi nāsikasotāni anumasi paṭimasi; |
he touched and stroked both nostril-openings; |
kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. |
and he covered the whole circumference of his forehead with his tongue. |
Atha kho selassa brāhmaṇassa etadahosi: |
Then it occurred to the brahmin Sela: |
“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; |
“The recluse Gotama is endowed with the thirty-two marks of a Great Man, complete, not incomplete; |
no ca kho naṁ jānāmi buddho vā no vā. |
but I do not know whether he is a Buddha or not. |
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
I have heard this from brahmins, old and venerable, teachers and grand-teachers, when they were speaking: |
‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti. |
‘Those who are Arahants, Perfectly Enlightened Ones, they reveal themselves when their own praise is spoken.’ |
Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. |
Suppose I were to praise the recluse Gotama to his face with fitting verses.” |
Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi: |
Then the brahmin Sela praised the Blessed One to his face with fitting verses: |
“Paripuṇṇakāyo suruci, |
“Perfect in body, of good appearance, |
Sujāto cārudassano; |
Well-born, lovely to see; |
Suvaṇṇavaṇṇosi bhagavā, |
Golden-colored are you, Blessed One, |
Susukkadāṭhosi vīriyavā. |
Very white-toothed are you, energetic. |
Narassa hi sujātassa, |
For a man well-born, |
ye bhavanti viyañjanā; |
Whatever marks there are; |
Sabbe te tava kāyasmiṁ, |
All of them are on your body, |
mahāpurisalakkhaṇā. |
The marks of a Great Man. |
Pasannanetto sumukho, |
With clear eyes, a fine face, |
brahā uju patāpavā; |
Majestic, upright, full of splendor; |
Majjhe samaṇasaṅghassa, |
In the midst of the Saṅgha of recluses, |
ādiccova virocasi. |
You shine like the sun. |
Kalyāṇadassano bhikkhu, |
A bhikkhu of lovely appearance, |
kañcanasannibhattaco; |
With skin like gold; |
Kiṁ te samaṇabhāvena, |
What need have you of recluseship, |
evaṁ uttamavaṇṇino. |
Being of such supreme complexion? |
Rājā arahasi bhavituṁ, |
You deserve to be a king, |
cakkavattī rathesabho; |
A wheel-turning monarch, chief of charioteers; |
Cāturanto vijitāvī, |
Conqueror of the four quarters, |
jambusaṇḍassa issaro. |
Lord of Jambudīpa. |
Khattiyā bhogirājāno, |
Khattiyas, wealthy kings, |
anuyantā bhavantu te; |
May they be your vassals; |
Rājābhirājā manujindo, |
King of kings, lord of men, |
rajjaṁ kārehi gotama”. |
Rule your kingdom, Gotama.” |
“Rājāhamasmi selāti, |
“A king I am, Sela, |
dhammarājā anuttaro; |
The Dhamma King, unsurpassed; |
Dhammena cakkaṁ vattemi, |
By Dhamma I turn the wheel, |
cakkaṁ appaṭivattiyaṁ”. |
A wheel that cannot be turned back.” |
“Sambuddho paṭijānāsi, |
“You claim to be a Buddha, |
dhammarājā anuttaro; |
The Dhamma King, unsurpassed; |
‘Dhammena cakkaṁ vattemi’, |
‘By Dhamma I turn the wheel,’ |
iti bhāsasi gotama. |
Thus you speak, Gotama. |
Ko nu senāpati bhoto, |
Who then is your general, sir, |
sāvako satthuranvayo; |
The disciple who follows the teacher; |
Ko tetamanuvatteti, |
Who is it that follows you, |
dhammacakkaṁ pavattitaṁ”. |
When the Dhamma-wheel is set in motion?” |
“Mayā pavattitaṁ cakkaṁ, |
“The wheel set in motion by me, |
(selāti bhagavā) |
(Sela, said the Blessed One) |
Dhammacakkaṁ anuttaraṁ; |
The Dhamma-wheel unsurpassed; |
Sāriputto anuvatteti, |
Sāriputta follows it, |
Anujāto tathāgataṁ. |
Born after the Tathāgata. |
Abhiññeyyaṁ abhiññātaṁ, |
What should be directly known, I have directly known, |
bhāvetabbañca bhāvitaṁ; |
What should be developed, I have developed; |
Pahātabbaṁ pahīnaṁ me, |
What should be abandoned, I have abandoned, |
tasmā buddhosmi brāhmaṇa. |
Therefore, brahmin, I am a Buddha. |
Vinayassu mayi kaṅkhaṁ, |
Dispel your doubt in me, |
adhimuccassu brāhmaṇa; |
Have confidence, brahmin; |
Dullabhaṁ dassanaṁ hoti, |
Rare is the sight, |
sambuddhānaṁ abhiṇhaso. |
Of Buddhas, frequently. |
Yesaṁ ve dullabho loke, |
Of those whose appearance in the world, |
pātubhāvo abhiṇhaso; |
Is rare, frequently; |
Sohaṁ brāhmaṇa sambuddho, |
I am that brahmin, a Buddha, |
sallakatto anuttaro. |
The surgeon, unsurpassed. |
Brahmabhūto atitulo, |
Become Brahmā, incomparable, |
mārasenappamaddano; |
Crusher of Māra’s army; |
Sabbāmitte vasī katvā, |
Having subdued all enemies, |
modāmi akutobhayo”. |
I rejoice, free from all fear.” |
“Imaṁ bhonto nisāmetha, |
“Listen, sirs, to this, |
yathā bhāsati cakkhumā; |
As speaks the One with Vision; |
Sallakatto mahāvīro, |
The surgeon, the great hero, |
sīhova nadatī vane. |
Roars like a lion in the forest. |
Brahmabhūtaṁ atitulaṁ, |
Become Brahmā, incomparable, |
mārasenappamaddanaṁ; |
Crusher of Māra’s army; |
Ko disvā nappasīdeyya, |
Who, seeing him, would not be confident, |
api kaṇhābhijātiko. |
Even one of dark birth? |
Yo maṁ icchati anvetu, |
He who wishes, let him follow me, |
yo vā nicchati gacchatu; |
He who wishes not, let him go; |
Idhāhaṁ pabbajissāmi, |
Here I will go forth, |
varapaññassa santike”. |
In the presence of the One of supreme wisdom.” |
“Etañce ruccati bhoto, |
“If this is pleasing to you, sir, |
sammāsambuddhasāsanaṁ; |
The dispensation of the Perfectly Enlightened One; |
Mayampi pabbajissāma, |
We too will go forth, |
varapaññassa santike”. |
In the presence of the One of supreme wisdom.” |
Brāhmaṇā tisatā ime, |
These three hundred brahmins, |
yācanti pañjalīkatā; |
Request with joined palms; |
“Brahmacariyaṁ carissāma, |
“We will lead the holy life, |
bhagavā tava santike”. |
In your presence, Blessed One.” |
“Svākkhātaṁ brahmacariyaṁ, |
“Well-proclaimed is the holy life, |
(selāti bhagavā) |
(Sela, said the Blessed One) |
Sandiṭṭhikamakālikaṁ; |
Visible here and now, not involving time; |
Yattha amoghā pabbajjā, |
Wherein the going forth is not fruitless, |
Appamattassa sikkhato”ti. |
For one who trains with diligence.” |
Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ. |
The brahmin Sela with his assembly received the going forth in the presence of the Blessed One, he received the higher ordination. |
Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: |
Then Keṇiya the matted-hair ascetic, at the end of that night, having had excellent hard and soft food prepared in his own hermitage, had the time announced to the Blessed One: |
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. |
“It is time, Master Gotama, the meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; |
Then the Blessed One, having dressed in the morning, took his bowl and outer robe and approached the hermitage of Keṇiya the matted-hair ascetic; |
upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. |
having approached, he sat down on the prepared seat together with the Saṅgha of bhikkhus. |
Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. |
Then Keṇiya the matted-hair ascetic, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent hard and soft food. |
Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then Keṇiya the matted-hair ascetic, when the Blessed One had finished his meal and removed his hand from the bowl, took a certain low seat and sat down at one side. |
Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi: |
To Keṇiya the matted-hair ascetic seated at one side, the Blessed One expressed his appreciation with these verses: |
“Aggihuttamukhā yaññā, |
“The fire-oblation is chief of sacrifices, |
sāvittī chandaso mukhaṁ; |
Sāvitrī is chief of meters; |
Rājā mukhaṁ manussānaṁ, |
A king is chief of humans, |
nadīnaṁ sāgaro mukhaṁ. |
The ocean is chief of rivers. |
Nakkhattānaṁ mukhaṁ cando, |
The moon is chief of stars, |
ādicco tapataṁ mukhaṁ; |
The sun is chief of luminaries; |
Puññaṁ ākaṅkhamānānaṁ, |
For those desiring merit, |
saṅgho ve yajataṁ mukhan”ti. |
The Saṅgha is indeed chief of those who sacrifice.” |
Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, rose from his seat and departed. |
Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Then the venerable Sela with his assembly, dwelling alone, withdrawn, diligent, ardent, and resolute, before long—for the sake of which clansmen rightly go forth from the home life into homelessness, that supreme goal of the holy life—realized it for himself with direct knowledge in this very life, entered upon it, and abided in it. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” |
Aññataro kho panāyasmā selo sapariso arahataṁ ahosi. |
And the venerable Sela with his assembly became one of the Arahants. |
Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; |
Then the venerable Sela with his assembly approached the Blessed One; |
upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāhi ajjhabhāsi: |
having approached, arranging his upper robe on one shoulder, extending his hands in añjali towards the Blessed One, he addressed the Blessed One in verses: |
“Yaṁ taṁ saraṇamāgamma, |
“Having come to you for refuge, |
ito aṭṭhami cakkhumā; |
This eighth day hence, O One with Vision; |
Sattarattena bhagavā, |
In seven nights, Blessed One, |
dantamha tava sāsane. |
We are tamed in your dispensation. |
Tuvaṁ buddho tuvaṁ satthā, |
You are the Buddha, you are the Teacher, |
tuvaṁ mārābhibhū muni; |
You are the Muni who conquered Māra; |
Tuvaṁ anusaye chetvā, |
You, having cut off the underlying tendencies, |
tiṇṇo tāresimaṁ pajaṁ. |
Crossed over, have ferried this generation across. |
Upadhī te samatikkantā, |
Your acquisitions are transcended, |
āsavā te padālitā; |
Your taints are destroyed; |
Sīhova anupādāno, |
Like a lion, without grasping, |
pahīnabhayabheravo. |
Fear and dread abandoned. |
Bhikkhavo tisatā ime, |
These three hundred bhikkhus, |
tiṭṭhanti pañjalīkatā; |
Stand with palms joined; |
Pāde vīra pasārehi, |
Extend your feet, O Hero, |
nāgā vandantu satthuno”ti. |
Let the Nāgas worship the Teacher.” |
Selasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Discourse to Sela, the second. |
mn93 |
mn93 |
Majjhima Nikāya 93 |
Middle Length Discourses 93 |
Assalāyanasutta |
The Discourse to Assalāyana |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena. |
Now on that occasion about five hundred brahmins from various foreign lands were residing in Sāvatthī for some business or other. |
Atha kho tesaṁ brāhmaṇānaṁ etadahosi: |
Then it occurred to those brahmins: |
“ayaṁ kho samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. |
“This recluse Gotama proclaims the purity of the four castes. |
Ko nu kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti? |
Who now is able to debate with the recluse Gotama on this statement?” |
Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. |
Now on that occasion a young man named Assalāyana was residing in Sāvatthī, young, with shaven head, sixteen years of age by birth, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man. |
Atha kho tesaṁ brāhmaṇānaṁ etadahosi: |
Then it occurred to those brahmins: |
“ayaṁ kho assalāyano māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū …pe… anavayo. |
“This young man Assalāyana resides in Sāvatthī, young, with shaven head, sixteen years of age by birth, a master of the three Vedas… (and so on)... accomplished. |
So kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. |
He is able to debate with the recluse Gotama on this statement.” |
Atha kho te brāhmaṇā yena assalāyano māṇavo tenupasaṅkamiṁsu; |
Then those brahmins approached the young man Assalāyana; |
upasaṅkamitvā assalāyanaṁ māṇavaṁ etadavocuṁ: |
having approached, they said to the young man Assalāyana: |
“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. |
“This recluse Gotama, Master Assalāyana, proclaims the purity of the four castes. |
Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti. |
Let Master Assalāyana come and debate with the recluse Gotama on this statement.” |
Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: |
When this was said, the young man Assalāyana said to those brahmins: |
“samaṇo khalu, bho, gotamo dhammavādī; |
“The recluse Gotama, sirs, is a speaker of Dhamma; |
dhammavādino ca pana duppaṭimantiyā bhavanti. |
and speakers of Dhamma are difficult to debate with. |
Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. |
I am not able to debate with the recluse Gotama on this statement.” |
Dutiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: |
A second time those brahmins said to the young man Assalāyana: |
“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. |
“This recluse Gotama, Master Assalāyana, proclaims the purity of the four castes. |
Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. |
Let Master Assalāyana come and debate with the recluse Gotama on this statement. |
Caritaṁ kho pana bhotā assalāyanena paribbājakan”ti. |
Master Assalāyana has indeed practiced the wanderer’s life.” |
Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca: |
A second time the young man Assalāyana said to those brahmins: |
“samaṇo khalu, bho, gotamo dhammavādī; |
“The recluse Gotama, sirs, is a speaker of Dhamma; |
dhammavādino ca pana duppaṭimantiyā bhavanti. |
and speakers of Dhamma are difficult to debate with. |
Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. |
I am not able to debate with the recluse Gotama on this statement.” |
Tatiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: |
A third time those brahmins said to the young man Assalāyana: |
“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. |
“This recluse Gotama, Master Assalāyana, proclaims the purity of the four castes. |
Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. |
Let Master Assalāyana come and debate with the recluse Gotama on this statement. |
Caritaṁ kho pana bhotā assalāyanena paribbājakaṁ. |
Master Assalāyana has indeed practiced the wanderer’s life. |
Mā bhavaṁ assalāyano ayuddhaparājitaṁ parājayī”ti. |
Let Master Assalāyana not be defeated without a fight.” |
Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: |
When this was said, the young man Assalāyana said to those brahmins: |
“addhā kho ahaṁ bhavanto na labhāmi. |
“Certainly, sirs, I do not get your approval. |
Samaṇo khalu, bho, gotamo dhammavādī; |
The recluse Gotama, sirs, is a speaker of Dhamma; |
dhammavādino ca pana duppaṭimantiyā bhavanti. |
and speakers of Dhamma are difficult to debate with. |
Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetunti. |
I am not able to debate with the recluse Gotama on this statement. |
Api cāhaṁ bhavantānaṁ vacanena gamissāmī”ti. |
However, I will go at your bidding.” |
Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; |
Then the young man Assalāyana, with a large group of brahmins, approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down at one side. |
Ekamantaṁ nisinno kho assalāyano māṇavo bhagavantaṁ etadavoca: |
Sitting at one side, the young man Assalāyana said to the Blessed One: |
“brāhmaṇā, bho gotama, evamāhaṁsu: |
“The brahmins, Master Gotama, say this: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
‘The brahmin is the highest caste, any other caste is inferior; |
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
the brahmin is the fair caste, any other caste is dark; |
brāhmaṇova sujjhanti, no abrāhmaṇā; |
only brahmins are purified, not non-brahmins; |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. |
brahmins are Brahmā’s own sons, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ |
Idha bhavaṁ gotamo kimāhā”ti? |
What does Master Gotama say to this?” |
“Dissanti kho pana, assalāyana, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. |
“But are there not seen, Assalāyana, among brahmins, brahmin women who are menstruating, pregnant, giving birth, and nursing? |
Te ca brāhmaṇiyonijāva samānā evamāhaṁsu: |
And they, though born from the wombs of brahmin women, say thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
‘The brahmin is the highest caste, any other caste is inferior; |
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
the brahmin is the fair caste, any other caste is dark; |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
only brahmins are purified, not non-brahmins; |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti. |
brahmins are Brahmā’s own sons, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’” |
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: |
“Although Master Gotama says this, yet the brahmins here still think thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’” |
“Taṁ kiṁ maññasi, assalāyana, sutaṁ te: |
“What do you think, Assalāyana, have you heard: |
‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; |
‘In Yona and Kamboja and other outlying regions, there are only two castes—master and slave; |
ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti? |
having been a master, one becomes a slave; having been a slave, one becomes a master’?” |
“Evaṁ, bho, sutaṁ taṁ me: |
“Yes, sir, I have heard that: |
‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; |
‘In Yona and Kamboja and other outlying regions, there are only two castes—master and slave; |
ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti. |
having been a master, one becomes a slave; having been a slave, one becomes a master.’” |
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: |
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti? |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā’?” |
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: |
“Although Master Gotama says this, yet the brahmins here still think thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’” |
“Taṁ kiṁ maññasi, assalāyana, khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo? |
“What do you think, Assalāyana? Would only a khattiya who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view, at the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, a downfall, in hell, and not a brahmin? |
Vessova nu kho …pe… suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo”ti? |
Would only a vessa… (and so on)... would only a sudda who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view, at the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, a downfall, in hell, and not a brahmin?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
A khattiya too, Master Gotama, who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view, at the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, a downfall, in hell. |
Brāhmaṇopi hi, bho gotama …pe… vessopi hi, bho gotama …pe… suddopi hi, bho gotama …pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyun”ti. |
A brahmin too, Master Gotama… (and so on)... a vessa too, Master Gotama… (and so on)... a sudda too, Master Gotama… (and so on)... all four castes indeed, Master Gotama, if they are destroyers of life, takers of what is not given, engagers in sexual misconduct, speakers of falsehood, slanderous speakers, harsh speakers, indulgers in idle chatter, covetous, with minds of ill will, and holding wrong view, at the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, a downfall, in hell.” |
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: |
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti? |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā’?” |
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: |
“Although Master Gotama says this, yet the brahmins here still think thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’” |
“Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, no khattiyo, no vesso, no suddo”ti? |
“What do you think, Assalāyana? Would only a brahmin who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and holds right view, at the breakup of the body, after death, be reborn in a good destination, a heavenly world, and not a khattiya, not a vessa, not a sudda?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. |
A khattiya too, Master Gotama, who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and holds right view, at the breakup of the body, after death, would be reborn in a good destination, a heavenly world. |
Brāhmaṇopi hi, bho gotama …pe… vessopi hi, bho gotama …pe… suddopi hi, bho gotama …pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyun”ti. |
A brahmin too, Master Gotama… (and so on)... a vessa too, Master Gotama… (and so on)... a sudda too, Master Gotama… (and so on)... all four castes indeed, Master Gotama, if they abstain from destroying life, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from slanderous speech, abstain from harsh speech, abstain from idle chatter, are not covetous, have minds without ill will, and hold right view, at the breakup of the body, after death, would be reborn in a good destination, a heavenly world.” |
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: |
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti? |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā’?” |
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: |
“Although Master Gotama says this, yet the brahmins here still think thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’” |
“Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo, no vesso, no suddo”ti? |
“What do you think, Assalāyana? Is only a brahmin able in this region to develop a mind of loving-kindness, without enmity, without ill will, and not a khattiya, not a vessa, not a sudda?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; |
A khattiya too, Master Gotama, is able in this region to develop a mind of loving-kindness, without enmity, without ill will; |
brāhmaṇopi hi, bho gotama … vessopi hi, bho gotama … suddopi hi, bho gotama … sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun”ti. |
a brahmin too, Master Gotama… a vessa too, Master Gotama… a sudda too, Master Gotama… all four castes indeed, Master Gotama, are able in this region to develop a mind of loving-kindness, without enmity, without ill will.” |
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: |
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti? |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā’?” |
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: |
“Although Master Gotama says this, yet the brahmins here still think thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’” |
“Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo, no vesso, no suddo”ti? |
“What do you think, Assalāyana? Is only a brahmin able to take bath-powder and go to the river and wash off dust and dirt, and not a khattiya, not a vessa, not a sudda?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Khattiyopi hi, bho gotama, pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, brāhmaṇopi hi, bho gotama … vessopi hi, bho gotama … suddopi hi, bho gotama … sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetun”ti. |
A khattiya too, Master Gotama, is able to take bath-powder and go to the river and wash off dust and dirt; a brahmin too, Master Gotama… a vessa too, Master Gotama… a sudda too, Master Gotama… all four castes indeed, Master Gotama, are able to take bath-powder and go to the river and wash off dust and dirt.” |
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: |
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti? |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā’?” |
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: |
“Although Master Gotama says this, yet the brahmins here still think thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’” |
“Taṁ kiṁ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: |
“What do you think, Assalāyana? Suppose an anointed khattiya king here were to gather together a hundred men of different births: |
‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontu. |
‘Let those sirs come who are born from khattiya families, brahmin families, royal families; taking an upper fire-stick of Sāka wood, or Sāla wood, or Salaḷa wood, or Candana wood, or Padumaka wood, let them produce fire, let them manifest heat. |
Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontū’ti. |
And let those sirs come who are born from Caṇḍāla families, Nesāda families, Vena families, Rathakāra families, Pukkusa families; taking an upper fire-stick from a dog’s trough, or a pig’s trough, or a washerman’s trough, or of castor-oil wood, let them produce fire, let them manifest heat.’ |
Taṁ kiṁ maññasi, assalāyana, yo evaṁ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; |
What do you think, Assalāyana? That fire which is produced by those born from khattiya families, brahmin families, royal families, with an upper fire-stick of Sāka wood, or Sāla wood, or Salaḷa wood, or Candana wood, or Padumaka wood, the heat manifested—would that fire indeed have flame, color, and radiance, and would it be possible to do fire-work with that fire; |
yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṁ kātun”ti? |
but that fire which is produced by those born from Caṇḍāla families, Nesāda families, Vena families, Rathakāra families, Pukkusa families, with an upper fire-stick from a dog’s trough, or a pig’s trough, or a washerman’s trough, or of castor-oil wood, the heat manifested—would that fire indeed not have flame, nor color, nor radiance, and would it not be possible to do fire-work with that fire?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; |
That fire too, Master Gotama, which is produced by those born from khattiya families, brahmin families, royal families, with an upper fire-stick of Sāka wood, or Sāla wood, or Salaḷa wood, or Candana wood, or Padumaka wood, the heat manifested—that fire would have flame, color, and radiance, and it would be possible to do fire-work with that fire; |
yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ. |
and that fire too which is produced by those born from Caṇḍāla families, Nesāda families, Vena families, Rathakāra families, Pukkusa families, with an upper fire-stick from a dog’s trough, or a pig’s trough, or a washerman’s trough, or of castor-oil wood, the heat manifested—that fire too would have flame, color, and radiance, and it would be possible to do fire-work with that fire. |
Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṁ kātun”ti. |
For all fire indeed, Master Gotama, has flame, color, and radiance, and with all fire it is possible to do fire-work.” |
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: |
“In this case, Assalāyana, what strength, what assurance do the brahmins have when they say thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
‘The brahmin is the highest caste, any other caste is inferior; |
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
the brahmin is the fair caste, any other caste is dark; |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
only brahmins are purified, not non-brahmins; |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti? |
brahmins are Brahmā’s own sons, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā’?” |
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: |
“Although Master Gotama says this, yet the brahmins here still think thus: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’” |
“Taṁ kiṁ maññasi, assalāyana, idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha; |
“What do you think, Assalāyana? Suppose a khattiya youth were to have intercourse with a brahmin maiden, and a son were to be born from their union; |
yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti? |
that son born of a khattiya youth and a brahmin maiden, would he be like his mother and like his father, and be called both ‘khattiya’ and ‘brahmin’?” |
“Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti. |
“That son, Master Gotama, born of a khattiya youth and a brahmin maiden, would be like his mother and like his father, and be called both ‘khattiya’ and ‘brahmin’.” |
“Taṁ kiṁ maññasi, assalāyana, idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha; |
“What do you think, Assalāyana? Suppose a brahmin youth were to have intercourse with a khattiya maiden, and a son were to be born from their union; |
yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti? |
that son born of a brahmin youth and a khattiya maiden, would he be like his mother and like his father, and be called both ‘khattiya’ and ‘brahmin’?” |
“Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti. |
“That son, Master Gotama, born of a brahmin youth and a khattiya maiden, would be like his mother and like his father, and be called both ‘khattiya’ and ‘brahmin’.” |
“Taṁ kiṁ maññasi, assalāyana, idha vaḷavaṁ gadrabhena sampayojeyyuṁ, tesaṁ sampayogamanvāya kisoro jāyetha; |
“What do you think, Assalāyana? Suppose a mare were coupled with a donkey, and a foal were to be born from their coupling; |
yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo”ti? |
that foal born of a mare and a donkey, would it be like its mother and like its father, and be called both ‘horse’ and ‘donkey’?” |
“Kuṇḍañhi so, bho gotama, assataro hoti. |
“That, Master Gotama, would be a mule. |
Idaṁ hissa, bho gotama, nānākaraṇaṁ passāmi; |
Here, Master Gotama, I see a difference; |
amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī”ti. |
but in those other cases I see no difference whatsoever.” |
“Taṁ kiṁ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. |
“What do you think, Assalāyana? Suppose there were two young men, brothers, of the same mother; one initiated and proficient in the Vedas, the other uninitiated and not proficient. |
Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? |
Whom would the brahmins feed first at a funeral feast, or a pot-boiling, or a sacrifice, or for a guest?” |
“Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. |
“That young man, Master Gotama, who is initiated and proficient in the Vedas, him the brahmins would feed first at a funeral feast, or a pot-boiling, or a sacrifice, or for a guest. |
Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṁ mahapphalaṁ bhavissatī”ti? |
For what great fruit, Master Gotama, would there be in what is given to one uninitiated and not proficient?” |
“Taṁ kiṁ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. |
“What do you think, Assalāyana? Suppose there were two young men, brothers, of the same mother; one initiated and proficient in the Vedas, but immoral and of evil character; the other uninitiated and not proficient, but virtuous and of lovely character. |
Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? |
Whom would the brahmins feed first at a funeral feast, or a pot-boiling, or a sacrifice, or for a guest?” |
“Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. |
“That young man, Master Gotama, who is uninitiated and not proficient, but virtuous and of lovely character, him the brahmins would feed first at a funeral feast, or a pot-boiling, or a sacrifice, or for a guest. |
Kiñhi, bho gotama, dussīle pāpadhamme dinnaṁ mahapphalaṁ bhavissatī”ti? |
For what great fruit, Master Gotama, would there be in what is given to one immoral and of evil character?” |
“Pubbe kho tvaṁ, assalāyana, jātiṁ agamāsi; |
“First, Assalāyana, you went by birth; |
jātiṁ gantvā mante agamāsi; |
having gone by birth, you went by hymns; |
mante gantvā tape agamāsi; |
having gone by hymns, you went by austerity; |
tape gantvā cātuvaṇṇiṁ suddhiṁ paccāgato, yamahaṁ paññapemī”ti. |
having gone by austerity, you have come back to the purity of the four castes, which I proclaim.” |
Evaṁ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
When this was said, the young man Assalāyana sat silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for a reply. |
Atha kho bhagavā assalāyanaṁ māṇavaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā assalāyanaṁ māṇavaṁ etadavoca: |
Then the Blessed One, seeing the young man Assalāyana silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for a reply, said to the young man Assalāyana: |
“bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: |
“Formerly, Assalāyana, for seven brahmin seers dwelling in leaf-huts in a forest hermitage, such an evil wrong view arose: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe… brahmadāyādā’ti. |
‘The brahmin is the highest caste, any other caste is inferior… (and so on)... heirs of Brahmā.’ |
Assosi kho, assalāyana, asito devalo isi: |
The seer Asita Devala heard, Assalāyana: |
‘sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—brāhmaṇova seṭṭho vaṇṇo …pe… brahmadāyādā’ti. |
‘For seven brahmin seers, it seems, dwelling in leaf-huts in a forest hermitage, such an evil wrong view has arisen—The brahmin is the highest caste… (and so on)... heirs of Brahmā.’ |
Atha kho, assalāyana, asito devalo isi kesamassuṁ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṁ daṇḍaṁ gahetvā sattannaṁ brāhmaṇisīnaṁ patthaṇḍile pāturahosi. |
Then, Assalāyana, the seer Asita Devala, having trimmed his hair and beard, put on madder-colored cloths, put on Pāṭali sandals, and taking a golden staff, appeared on the barren ground of the seven brahmin seers. |
Atha kho, assalāyana, asito devalo isi sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha: |
Then, Assalāyana, the seer Asita Devala, walking up and down on the barren ground of the seven brahmin seers, said this: |
‘handa ko nu kho ime bhavanto brāhmaṇisayo gatā; |
‘Where now, indeed, have these venerable brahmin seers gone? |
handa ko nu kho ime bhavanto brāhmaṇisayo gatā’ti? |
Where now, indeed, have these venerable brahmin seers gone?’ |
Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: |
Then, Assalāyana, it occurred to the seven brahmin seers: |
‘ko nāyaṁ gāmaṇḍalarūpo viya sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha: |
‘Who is this, like a village headman, walking up and down on the barren ground of the seven brahmin seers, saying this: |
“handa ko nu kho ime bhavanto brāhmaṇisayo gatā; |
“Where now, indeed, have these venerable brahmin seers gone? |
handa ko nu kho ime bhavanto brāhmaṇisayo gatāti? |
Where now, indeed, have these venerable brahmin seers gone? |
Handa naṁ abhisapāmā”’ti. |
Come, let us curse him!”’ |
Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu: |
Then, Assalāyana, the seven brahmin seers cursed the seer Asita Devala: |
‘bhasmā, vasala, hohi; |
‘Become ashes, outcaste! |
bhasmā, vasala, hohī’ti. |
Become ashes, outcaste!’ |
Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. |
But the more, Assalāyana, the seven brahmin seers cursed the seer Asita Devala, the more handsome, more comely, and more inspiring Asita Devala became. |
Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: |
Then, Assalāyana, it occurred to the seven brahmin seers: |
‘moghaṁ vata no tapo, aphalaṁ brahmacariyaṁ. |
‘Vain, indeed, is our asceticism, fruitless our holy life! |
Mayañhi pubbe yaṁ abhisapāma—bhasmā, vasala, hohi; |
For formerly, whomever we cursed—Become ashes, outcaste! |
bhasmā, vasala, hohīti bhasmāva bhavati ekacco. |
Become ashes, outcaste!—someone would indeed become ashes. |
Imaṁ pana mayaṁ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti. |
But this one, the more we curse him, the more handsome, more comely, and more inspiring he becomes.’ |
‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ. |
‘Not vain is your asceticism, sirs, not fruitless your holy life. |
Iṅgha bhavanto, yo mayi manopadoso taṁ pajahathā’ti. |
Come, sirs, abandon that ill will in me.’ |
‘Yo bhavati manopadoso taṁ pajahāma. |
‘We abandon that ill will in you. |
Ko nu bhavaṁ hotī’ti? |
But who might you be, sir?’ |
‘Suto nu bhavataṁ—asito devalo isī’ti? |
‘Have you heard, sirs—the seer Asita Devala?’ |
‘Evaṁ, bho’. |
‘Yes, sir.’ |
‘So khvāhaṁ, bho, homī’ti. |
‘I, sirs, am he.’ |
Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhivādetuṁ upakkamiṁsu. |
Then, Assalāyana, the seven brahmin seers set about paying homage to the seer Asita Devala. |
Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca: |
Then, Assalāyana, the seer Asita Devala said to the seven brahmin seers: |
‘sutaṁ metaṁ, bho, sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
‘I have heard this, sirs: For seven brahmin seers, it seems, dwelling in leaf-huts in a forest hermitage, such an evil wrong view has arisen—The brahmin is the highest caste, any other caste is inferior; |
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
the brahmin is the fair caste, any other caste is dark; |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
only brahmins are purified, not non-brahmins; |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. |
brahmins are Brahmā’s own sons, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ |
‘Evaṁ, bho’. |
‘Yes, sir.’ |
‘Jānanti pana bhonto—yā janikā mātā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti? |
‘Do your honors know—that the procreating mother consorted only with a brahmin, not with a non-brahmin?’ |
‘No hidaṁ, bho’. |
‘No, sir.’ |
‘Jānanti pana bhonto—yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti? |
‘Do your honors know—that the mother of the procreating mother, back to the seventh generation of maternal grandmothers, consorted only with a brahmin, not with a non-brahmin?’ |
‘No hidaṁ, bho’. |
‘No, sir.’ |
‘Jānanti pana bhonto—yo janako pitā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti? |
‘Do your honors know—that the procreating father consorted only with a brahmin woman, not with a non-brahmin woman?’ |
‘No hidaṁ, bho’. |
‘No, sir.’ |
‘Jānanti pana bhonto—yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti? |
‘Do your honors know—that the father of the procreating father, back to the seventh generation of paternal grandfathers, consorted only with a brahmin woman, not with a non-brahmin woman?’ |
‘No hidaṁ, bho’. |
‘No, sir.’ |
‘Jānanti pana bhonto—yathā gabbhassa avakkanti hotī’ti? |
‘Do your honors know—how the descent of a fetus occurs?’ |
‘Jānāma mayaṁ, bho—yathā gabbhassa avakkanti hoti. |
‘We know, sir—how the descent of a fetus occurs. |
Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; |
Here, mother and father come together, the mother is in season, and the gandhabba is present; |
evaṁ tiṇṇaṁ sannipātā gabbhassa avakkanti hotī’ti. |
thus, by the conjunction of these three, the descent of a fetus occurs.’ |
‘Jānanti pana bhonto—taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti? |
‘Do your honors know—assuredly, that gandhabba is a khattiya, or a brahmin, or a vessa, or a sudda?’ |
‘Na mayaṁ, bho, jānāma—taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti. |
‘We do not know, sir—assuredly, that gandhabba is a khattiya, or a brahmin, or a vessa, or a sudda.’ |
‘Evaṁ sante, bho, jānātha—ke tumhe hothā’ti? |
‘This being so, sirs, do you know—who you are?’ |
‘Evaṁ sante, bho, na mayaṁ jānāma—ke mayaṁ homā’ti. |
‘This being so, sir, we do not know—who we are.’ |
Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; |
Those seven brahmin seers indeed, Assalāyana, being cross-questioned, closely questioned, and refuted by the seer Asita Devala regarding their own claim about birth, could not make good; |
kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho”ti. |
how then will you now, being cross-questioned, closely questioned, and refuted by me regarding your own claim about birth, make good, you whose teacher is like an unfilled spoon-ladle?” |
Evaṁ vutte, assalāyano māṇavo bhagavantaṁ etadavoca: |
When this was said, the young man Assalāyana said to the Blessed One: |
“abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“Excellent, Master Gotama… (and so on)... Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” |
Assalāyanasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Discourse to Assalāyana, the third. |
mn94 |
mn94 |
Majjhima Nikāya 94 |
Middle Length Discourses 94 |
Ghoṭamukhasutta |
The Discourse to Ghoṭamukha |
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane. |
Thus have I heard. On one occasion the venerable Udena was dwelling at Bārāṇasī in Khemiya’s Mango Grove. |
Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena. |
Now on that occasion the brahmin Ghoṭamukha had arrived at Bārāṇasī for some business or other. |
Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṁ tenupasaṅkami. |
Then the brahmin Ghoṭamukha, while strolling and wandering for exercise, approached Khemiya’s Mango Grove. |
Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. |
Now on that occasion the venerable Udena was walking up and down in the open air. |
Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; |
Then the brahmin Ghoṭamukha approached the venerable Udena; |
upasaṅkamitvā āyasmatā udenena saddhiṁ sammodi. |
having approached, he exchanged greetings with the venerable Udena. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā āyasmantaṁ udenaṁ caṅkamantaṁ anucaṅkamamāno evamāha: |
Having exchanged courteous and memorable greetings, while walking along with the venerable Udena who was walking up and down, he said this: |
“ambho samaṇa, ‘natthi dhammiko paribbajo’—evaṁ me ettha hoti. |
“Good recluse, ‘There is no righteous wanderer’—so it seems to me. |
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti. |
And that is either from not seeing such venerable ones, or from whatever is the Dhamma herein.” |
Evaṁ vutte, āyasmā udeno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi. |
When this was said, the venerable Udena, descending from his walking path, entered a dwelling and sat down on a prepared seat. |
Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṁ pavisitvā ekamantaṁ aṭṭhāsi. |
The brahmin Ghoṭamukha also, descending from his walking path, entered the dwelling and stood at one side. |
Ekamantaṁ ṭhitaṁ kho ghoṭamukhaṁ brāhmaṇaṁ āyasmā udeno etadavoca: |
To the brahmin Ghoṭamukha standing at one side, the venerable Udena said this: |
“saṁvijjanti kho, brāhmaṇa, āsanāni. |
“There are seats, brahmin. |
Sace ākaṅkhasi, nisīdā”ti. |
If you wish, be seated.” |
“Etadeva kho pana mayaṁ bhoto udenassa āgamayamānā nisīdāma. |
“It was just while waiting for Master Udena that we are sitting down. |
Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṁ maññeyyā”ti? |
For how indeed could one like me think of sitting on a seat without being invited first?” |
Atha kho ghoṭamukho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then the brahmin Ghoṭamukha, having taken a certain low seat, sat down at one side. |
Ekamantaṁ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: |
Sitting at one side, the brahmin Ghoṭamukha said to the venerable Udena: |
“ambho samaṇa, ‘natthi dhammiko paribbajo’—evaṁ me ettha hoti. |
“Good recluse, ‘There is no righteous wanderer’—so it seems to me. |
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti. |
And that is either from not seeing such venerable ones, or from whatever is the Dhamma herein.” |
“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; |
“If, brahmin, you would permit me what should be permitted, and would criticize what should be criticized; |
yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi: |
and if, regarding any statement of mine whose meaning you do not understand, you would question me further on that very point: |
‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? |
‘How is this, Master Udena, what is the meaning of this?’ |
Evaṁ katvā siyā no ettha kathāsallāpo”ti. |
Having done so, there might be a conversation between us here.” |
“Anuññeyyaṁ khvāhaṁ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; |
“What should be permitted by Master Udena, I will permit; and what should be criticized, I will criticize; |
yassa ca panāhaṁ bhoto udenassa bhāsitassa atthaṁ na jānissāmi, bhavantaṁyeva tattha udenaṁ uttari paṭipucchissāmi: |
and regarding any statement of Master Udena’s whose meaning I do not understand, I will question Master Udena further on that very point: |
‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? |
‘How is this, Master Udena, what is the meaning of this?’ |
Evaṁ katvā hotu no ettha kathāsallāpo”ti. |
Having done so, let there be a conversation between us here.” |
“Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ. |
“There are, brahmin, these four kinds of persons existing in the world. |
Katame cattāro? |
What four? |
Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. |
Here, brahmin, a certain person is a self-tormentor, devoted to the practice of self-torment. |
Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. |
Here, brahmin, a certain person is an other-tormentor, devoted to the practice of tormenting others. |
Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. |
Here, brahmin, a certain person is a self-tormentor, devoted to the practice of self-torment, and an other-tormentor, devoted to the practice of tormenting others. |
Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. |
Here, brahmin, a certain person is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others. |
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
He, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā. |
Imesaṁ, brāhmaṇa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti? |
Of these four persons, brahmin, which person finds favor with your mind?” |
“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṁ me puggalo cittaṁ nārādheti; |
“That person, Master Udena, who is a self-tormentor, devoted to the practice of self-torment—this person does not find favor with my mind; |
yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti; |
that person too, Master Udena, who is an other-tormentor, devoted to the practice of tormenting others—this person also does not find favor with my mind; |
yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti; |
that person too, Master Udena, who is a self-tormentor, devoted to the practice of self-torment, and an other-tormentor, devoted to the practice of tormenting others—this person also does not find favor with my mind; |
yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
but that person, Master Udena, who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others, who, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā. |
Ayameva me puggalo cittaṁ ārādhetī”ti. |
This very person finds favor with my mind.” |
“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṁ nārādhentī”ti? |
“But why, brahmin, do these three persons not find favor with your mind?” |
“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; |
“That person, Master Udena, who is a self-tormentor, devoted to the practice of self-torment—he torments and tortures himself, who desires happiness and is averse to suffering; |
iminā me ayaṁ puggalo cittaṁ nārādheti. |
for this reason, this person does not find favor with my mind. |
Yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; |
That person too, Master Udena, who is an other-tormentor, devoted to the practice of tormenting others—he torments and tortures another, who desires happiness and is averse to suffering; |
iminā me ayaṁ puggalo cittaṁ nārādheti. |
for this reason, this person also does not find favor with my mind. |
Yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; |
That person too, Master Udena, who is a self-tormentor, devoted to the practice of self-torment, and an other-tormentor, devoted to the practice of tormenting others—he torments and tortures both himself and another, who desire happiness and are averse to suffering; |
iminā me ayaṁ puggalo cittaṁ nārādheti. |
for this reason, this person also does not find favor with my mind. |
Yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti; |
But that person, Master Udena, who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others, who, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā—he torments and tortures neither himself nor another, who desire happiness and are averse to suffering; |
iminā me ayaṁ puggalo cittaṁ ārādhetī”ti. |
for this reason, this person finds favor with my mind.” |
“Dvemā, brāhmaṇa, parisā. |
“There are, brahmin, these two kinds of assemblies. |
Katamā dve? |
What two? |
Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati, dāsidāsaṁ pariyesati, khettavatthuṁ pariyesati, jātarūparajataṁ pariyesati. |
Here, brahmin, a certain assembly is passionately attached to jewels and earrings, seeks after sons and wife, seeks after male and female slaves, seeks after fields and property, seeks after gold and silver. |
Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya, dāsidāsaṁ pahāya, khettavatthuṁ pahāya, jātarūparajataṁ pahāya, agārasmā anagāriyaṁ pabbajitā. |
Here, brahmin, a certain assembly, not passionately attached to jewels and earrings, having abandoned sons and wife, having abandoned male and female slaves, having abandoned fields and property, having abandoned gold and silver, has gone forth from the home life into homelessness. |
Svāyaṁ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. |
Now this person, brahmin, who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others. |
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
Who, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā. |
Idha katamaṁ tvaṁ, brāhmaṇa, puggalaṁ katamāya parisāya bahulaṁ samanupassasi—yā cāyaṁ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati dāsidāsaṁ pariyesati khettavatthuṁ pariyesati jātarūparajataṁ pariyesati, yā cāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā”ti? |
Among which of these assemblies, brahmin, do you mostly observe this person—that assembly which is passionately attached to jewels and earrings, seeks after sons and wife, seeks after male and female slaves, seeks after fields and property, seeks after gold and silver, or that assembly which, not passionately attached to jewels and earrings, having abandoned sons and wife, having abandoned male and female slaves, having abandoned fields and property, having abandoned gold and silver, has gone forth from the home life into homelessness?” |
“Yvāyaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; |
“That person, Master Udena, who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others, who, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā; |
imāhaṁ puggalaṁ yāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā imissaṁ parisāyaṁ bahulaṁ samanupassāmī”ti. |
this person I mostly observe in that assembly which, not passionately attached to jewels and earrings, having abandoned sons and wife, having abandoned male and female slaves, having abandoned fields and property, having abandoned gold and silver, has gone forth from the home life into homelessness.” |
“Idāneva kho pana te, brāhmaṇa, bhāsitaṁ: |
“But just now, brahmin, you said: |
‘mayaṁ evaṁ ājānāma—ambho samaṇa, natthi dhammiko paribbajo, evaṁ me ettha hoti. |
‘We understand it thus—Good recluse, there is no righteous wanderer, so it seems to me. |
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti. |
And that is either from not seeing such venerable ones, or from whatever is the Dhamma herein.’” |
“Addhā mesā, bho udena, sānuggahā vācā bhāsitā. |
“Indeed, Master Udena, this statement of mine was spoken with approbation. |
‘Atthi dhammiko paribbajo’—evaṁ me ettha hoti. |
‘There is a righteous wanderer’—so it now seems to me. |
Evañca pana maṁ bhavaṁ udeno dhāretu. |
And may Master Udena remember me thus. |
Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti. |
And those four persons who were spoken of by Master Udena in brief, without detailed explanation, may Master Udena, out of compassion, explain these four persons to me in detail.” |
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
“Then listen, brahmin, and attend carefully; I will speak.” |
“Evaṁ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. |
“Yes, sir,” the brahmin Ghoṭamukha replied to the venerable Udena. |
Āyasmā udeno etadavoca: |
The venerable Udena said this: |
“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? |
“And which, brahmin, is the person who is a self-tormentor, devoted to the practice of self-torment? |
Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. |
Here, brahmin, a certain person is naked, of loose habits, licking his hands, not one to whom it is said ‘Come, venerable sir!’, not one to whom it is said ‘Stop, venerable sir!’, he accepts nothing brought, nothing set aside, no invitation. |
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ, na suraṁ na merayaṁ na thusodakaṁ pivati. |
He accepts nothing from the mouth of a pot, nothing from the mouth of a pan, nothing across a threshold, nothing across a stick, nothing across a pestle, not from two eating together, not from a pregnant woman, not from a nursing woman, not from a woman in intercourse with a man, not from collected alms, not where a dog is present, not where flies are swarming, he accepts no fish, no meat, drinks no liquor, no fermented drink, no gruel. |
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; |
He is a one-house man, a one-mouthful man; or a two-house man, a two-mouthful man… (and so on)... or a seven-house man, a seven-mouthful man; |
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; |
he maintains himself on one saucerful, he maintains himself on two saucerfuls… (and so on)... he maintains himself on seven saucerfuls; |
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati. |
he eats food once a day, once every two days… (and so on)... once every seven days—thus he dwells devoted to the practice of eating food at intervals up to half a month. |
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
He is an eater of potherbs, or an eater of millet, or an eater of wild rice, or an eater of daddula grass, or an eater of haṭa plants, or an eater of rice-bran, or an eater of rice-scum, or an eater of sesamum flour, or an eater of grass, or an eater of cow-dung; he maintains himself on forest roots and fruits, eating fallen fruit. |
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; |
He wears hempen clothes, or mixed-hempen clothes, or corpse-shrouds, or refuse-rags, or tree-bark garments, or antelope hide, or strips of antelope hide, or kusa-grass garments, or bark-fiber garments, or wood-shaving garments, or human-hair blankets, or horse-tail blankets, or owl-feather garments; |
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; |
he is a plucker-out of hair and beard, devoted to the practice of plucking out hair and beard; he is one who stands upright, rejecting seats; he is one who squats, devoted to the practice of squatting; he is one who lies on a bed of thorns, he makes his bed on a couch of thorns; |
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. |
he dwells devoted to the practice of going down to the water up to three times in the evening—thus he dwells devoted to various practices of mortifying and tormenting the body. |
Ayaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto. |
This, brahmin, is called the person who is a self-tormentor, devoted to the practice of self-torment. |
Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? |
And which, brahmin, is the person who is an other-tormentor, devoted to the practice of tormenting others? |
Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā. |
Here, brahmin, a certain person is a sheep-butcher, a pig-butcher, a fowler, a deer-stalker, a hunter, a fisherman, a thief, an executioner of thieves, a cattle-butcher, a jailer—or any others who are of cruel occupations. |
Ayaṁ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto. |
This, brahmin, is called the person who is an other-tormentor, devoted to the practice of tormenting others. |
Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? |
And which, brahmin, is the person who is a self-tormentor, devoted to the practice of self-torment, and an other-tormentor, devoted to the practice of tormenting others? |
Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. |
Here, brahmin, a certain person is a king, an anointed khattiya, or a brahmin of great wealth. |
So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. |
Having had a new assembly hall built to the east of the city, having shaved off his hair and beard, wearing a rough antelope hide, anointing his body with ghee and oil, scratching his back with a deer’s horn, he enters the new assembly hall with his chief queen and a brahmin priest. |
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. |
There he lies on the bare ground, smeared with green cow-dung. |
Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. |
Whatever milk is in one teat of a cow with a calf of the same color, by that the king subsists; whatever milk is in the second teat, by that the chief queen subsists; whatever milk is in the third teat, by that the brahmin priest subsists; whatever milk is in the fourth teat, with that he offers to the fire; the remainder the calf subsists on. |
So evamāha: |
He says thus: |
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. |
‘Let so many bulls be slain for the sacrifice, let so many bullocks be slain for the sacrifice, let so many heifers be slain for the sacrifice, let so many goats be slain for thesacrifice, let so many rams be slain for the sacrifice, let so many horses be slain for the sacrifice, let so many trees be felled for the sacrificial posts, let so many darbha grasses be cut for the sacrificial strew.’ |
Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. |
And those who are his slaves, messengers, and workers, they too, urged by the rod, urged by fear, with tearful faces, weeping, perform the preparations. |
Ayaṁ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. |
This, brahmin, is called the person who is a self-tormentor, devoted to the practice of self-torment, and an other-tormentor, devoted to the practice of tormenting others. |
Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; |
And which, brahmin, is the person who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others; |
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? |
who, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā? |
Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here, brahmin, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
A householder or a householder’s son or one reborn in some other family hears that Dhamma. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
Having heard that Dhamma, he gains faith in the Tathāgata. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
Endowed with that gain of faith, he reflects thus: |
‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. |
‘Confined is the household life, a path of dust; the going forth is like the open air. |
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
It is not easy for one living at home to lead the holy life, so utterly complete, so utterly purified, like a polished conch shell. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’ |
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
Then, at a later time, having abandoned a small or large fortune, having abandoned a small or large circle of relatives, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness. |
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Having thus gone forth, being committed to the bhikkhus’ training and way of life, having abandoned the destruction of life, he abstains from the destruction of life; with rod laid down, with sword laid down, scrupulous, merciful, he dwells compassionate for the welfare of all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. |
Having abandoned the taking of what is not given, he abstains from the taking of what is not given, taking only what is given, expecting only what is given. |
Athenena sucibhūtena attanā viharati. |
By not stealing, he dwells with a self become pure. |
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. |
Having abandoned unchastity, he is chaste, living aloof, abstaining from the village-practice of sexual intercourse. |
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Having abandoned false speech, he abstains from false speech, a truth-speaker, wedded to truth, trustworthy, reliable, not a deceiver of the world. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; |
Having abandoned slanderous speech, he abstains from slanderous speech; |
ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. |
what he has heard here he does not repeat there to break up these people, or what he has heard there he does not repeat here to break up those people. |
Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Thus he is a reconciler of those who are broken and a supporter of those who are united, delighting in concord, rejoicing in concord, fond of concord, a speaker of words that create concord. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. |
Having abandoned harsh speech, he abstains from harsh speech. |
Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. |
Whatever speech is gentle, pleasing to the ear, affectionate, going to the heart, courteous, agreeable to many people, desired by many people, such speech he speaks. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Having abandoned idle chatter, he abstains from idle chatter; a speaker at the right time, a speaker of what is factual, a speaker on the goal, a speaker on the Dhamma, a speaker on the Vinaya; he speaks words worth treasuring, at the right time, with reason, circumscribed, connected with the goal. |
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. |
He abstains from damaging seed-life and plant-life. |
Ekabhattiko hoti rattūparato virato vikālabhojanā. |
He is one who eats at one time, abstaining from eating at night, refraining from eating at the wrong time. |
Naccagītavāditavisūkadassanā paṭivirato hoti. |
He abstains from watching dancing, singing, music, and unseemly shows. |
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. |
He abstains from wearing garlands, perfumes, and cosmetics, from adornment and embellishment. |
Uccāsayanamahāsayanā paṭivirato hoti. |
He abstains from high and luxurious beds and seats. |
Jātarūparajatapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting gold and silver. |
Āmakadhaññapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting uncooked grain. |
Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting uncooked meat. |
Itthikumārikapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting women and girls. |
Dāsidāsapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting male and female slaves. |
Ajeḷakapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting goats and sheep. |
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting fowl and pigs. |
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting elephants, cattle, horses, and mares. |
Khettavatthupaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting fields and property. |
Dūteyyapahiṇagamanānuyogā paṭivirato hoti. |
He abstains from acting as a go-between or messenger. |
Kayavikkayā paṭivirato hoti. |
He abstains from buying and selling. |
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. |
He abstains from false measures, false weights, and false balances. |
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. |
He abstains from bribery, deception, fraud, and crooked ways. |
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
He abstains from cutting, killing, binding, robbery, plunder, and violence. |
So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. |
He is content with robes to protect his body, with almsfood to sustain his stomach. |
So yena yeneva pakkamati samādāyeva pakkamati. |
Wherever he goes, he sets out taking only these with him. |
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; |
Just as a bird, a winged creature, wherever it flies, flies with only the load of its wings; |
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. |
even so, a bhikkhu is content with robes to protect his body, with almsfood to sustain his stomach. |
So yena yeneva pakkamati samādāyeva pakkamati. |
Wherever he goes, he sets out taking only these with him. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
Endowed with this noble aggregate of virtue, he experiences within himself a blameless happiness. |
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Having seen a form with the eye, he does not grasp at a sign, nor at an accompanying feature. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the eye-faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices for its restraint, he guards the eye-faculty, he undertakes restraint of the eye-faculty. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear… (and so on)... having smelt an odor with the nose… having tasted a taste with the tongue… having touched a tangible with the body… having cognized a mental object with the mind, he does not grasp at a sign, nor at an accompanying feature. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the mind-faculty unrestrained, evil unwholesome states of covetousness and grief might invade him, he practices for its restraint, he guards the mind-faculty, he undertakes restraint of the mind-faculty. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
Endowed with this noble restraint of the faculties, he experiences within himself an unalloyed happiness. |
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
He is one who acts with clear comprehension in going forward and returning; one who acts with clear comprehension in looking ahead and looking aside; one who acts with clear comprehension in bending and stretching; one who acts with clear comprehension in wearing the outer robe, bowl, and robes; one who acts with clear comprehension in eating, drinking, chewing, and tasting; one who acts with clear comprehension in defecating and urinating; one who acts with clear comprehension in walking, standing, sitting, sleeping, waking, speaking, and keeping silent. |
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
Endowed with this noble aggregate of virtue, and with this noble contentment, and with this noble restraint of the faculties, and with this noble mindfulness and clear comprehension, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. |
After his meal, having returned from his alms round, he sits down, folding his legs crosswise, setting his body erect, establishing mindfulness in front of him. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; |
Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. |
byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; |
Having abandoned ill will and hatred, he dwells with a mind without ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. |
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; |
Having abandoned sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor. |
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; |
Having abandoned restlessness and remorse, he dwells unagitated, with a mind inwardly शांतिfied; he purifies his mind from restlessness and remorse. |
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Having abandoned doubt, he dwells having crossed over doubt, unperplexed about wholesome states; he purifies his mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by thought-conception and discursive thought, with rapture and pleasure born of seclusion. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
With the stilling of thought-conception and discursive thought, with the gaining of internal confidence and unification of mind, he enters upon and abides in the second jhāna, which is without thought-conception and discursive thought, with rapture and pleasure born of concentration. |
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and he experiences pleasure with the body; he enters upon and abides in the third jhāna, of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
‘Equanimous and mindful, one has a pleasant abiding.’ |
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which is beyond pleasure and pain, and is purified by equanimity and mindfulness. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: |
He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; |
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life-span; |
so tato cuto amutra udapādiṁ; |
passing away from there, I was reborn elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; |
there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life-span; |
so tato cuto idhūpapanno’ti. |
passing away from there, I have been reborn here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past lives in their modes and details. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: |
With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
‘These good beings, endowed with bodily misconduct… (and so on)... revilers of the noble ones, holding wrong view, undertaking kamma due to wrong view, at the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, a downfall, in hell. |
Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. |
Or these good beings, endowed with bodily good conduct… (and so on)... not revilers of the noble ones, holding right view, undertaking kamma due to right view, at the breakup of the body, after death, have been reborn in a good destination, a heavenly world.’ |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. |
Thus with the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; |
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the path leading to the cessation of suffering.’ |
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘These are taints’; he understands as it really is: ‘This is the origin of taints’; he understands as it really is: ‘This is the cessation of taints’; he understands as it really is: ‘This is the path leading to the cessation of taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. |
Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayaṁ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. |
This, brahmin, is called the person who is neither a self-tormentor, not devoted to the practice of self-torment, nor an other-tormentor, not devoted to the practice of tormenting others. |
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. |
He, being neither a self-tormentor nor an other-tormentor, in this very life dwells without craving, quenched, cooled, experiencing bliss, with a self become Brahmā.” |
Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: |
When this was said, the brahmin Ghoṭamukha said to the venerable Udena: |
“abhikkantaṁ, bho udena, abhikkantaṁ, bho udena. |
“Excellent, Master Udena, excellent, Master Udena! |
Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; |
Just as, Master Udena, one might set upright what has been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight can see forms; |
evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by Master Udena. |
Esāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go to Master Udena for refuge, and to the Dhamma and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Let Master Udena remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” |
“Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi. |
“Do not, brahmin, go to me for refuge. |
Tameva bhagavantaṁ saraṇaṁ gacchāhi yamahaṁ saraṇaṁ gato”ti. |
Go for refuge to that same Blessed One to whom I have gone for refuge.” |
“Kahaṁ pana, bho udena, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti? |
“But where, Master Udena, does that Master Gotama, the Arahant, the Perfectly Enlightened One, now dwell?” |
“Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṁ sammāsambuddho”ti. |
“That Blessed One, the Arahant, the Perfectly Enlightened One, brahmin, has now attained Parinibbāna.” |
“Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. |
“If, Master Udena, we were to hear that that Master Gotama was at a distance of ten yojanas, we would go ten yojanas to see that Master Gotama, the Arahant, the Perfectly Enlightened One. |
Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ vīsatiyā yojanesu … tiṁsāya yojanesu … cattārīsāya yojanesu … paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. |
If, Master Udena, we were to hear that that Master Gotama was at a distance of twenty yojanas… thirty yojanas… forty yojanas… fifty yojanas, we would go even fifty yojanas to see that Master Gotama, the Arahant, the Perfectly Enlightened One. |
Yojanasate cepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. |
Even if, Master Udena, we were to hear that that Master Gotama was at a distance of a hundred yojanas, we would go even a hundred yojanas to see that Master Gotama, the Arahant, the Perfectly Enlightened One. |
Yato ca kho, bho udena, parinibbuto so bhavaṁ gotamo, parinibbutampi mayaṁ taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
But since, Master Udena, that Master Gotama has attained Parinibbāna, we go for refuge to that Master Gotama who has attained Parinibbāna, and to the Dhamma and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. |
Let Master Udena remember me as a lay follower who has gone for refuge from this day forth as long as life lasts. |
Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti. |
And the King of Aṅga, Master Udena, gives me a perpetual daily allowance; from that I will give Master Udena one perpetual daily allowance.” |
“Kiṁ pana te, brāhmaṇa, aṅgarājā devasikaṁ niccabhikkhaṁ dadātī”ti? |
“But what, brahmin, does the King of Aṅga give you as a perpetual daily allowance?” |
“Pañca, bho udena, kahāpaṇasatānī”ti. |
“Five hundred kahāpaṇas, Master Udena.” |
“Na kho no, brāhmaṇa, kappati jātarūparajataṁ paṭiggahetun”ti. |
“It is not permissible for us, brahmin, to accept gold and silver.” |
“Sace taṁ bhoto udenassa na kappati vihāraṁ bhoto udenassa kārāpessāmī”ti. |
“If that is not permissible for Master Udena, I will have a vihāra built for Master Udena.” |
“Sace kho me tvaṁ, brāhmaṇa, vihāraṁ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpehī”ti. |
“If, brahmin, you wish to have a vihāra built for me, have an assembly hall built for the Saṅgha in Pāṭaliputta.” |
“Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti. |
“By this too I am even more pleased and delighted with Master Udena, that Master Udena directs me to a gift to the Saṅgha. |
Esāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti. |
I, Master Udena, with this perpetual allowance and with another perpetual allowance, will have an assembly hall built for the Saṅgha in Pāṭaliputta.” |
Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi. |
Then the brahmin Ghoṭamukha, with that perpetual allowance and with another perpetual allowance, had an assembly hall built for the Saṅgha in Pāṭaliputta. |
Sā etarahi “ghoṭamukhī”ti vuccatīti. |
It is now called “Ghoṭamukhī.” |
Ghoṭamukhasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Discourse to Ghoṭamukha, the fourth. |
mn95 |
mn95 |
Majjhima Nikāya 95 |
Middle Length Discourses 95 |
Caṅkīsutta |
The Discourse to Caṅkī |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena opāsādaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. |
Thus have I heard. On one occasion the Blessed One, while wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, arrived at Opāsāda, a brahmin village of the Kosalans. |
Tatra sudaṁ bhagavā opāsāde viharati uttarena opāsādaṁ devavane sālavane. |
There the Blessed One dwelt at Opāsāda, to the north of Opāsāda, in the Devavana, the Sāla tree grove. |
Tena kho pana samayena caṅkī brāhmaṇo opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. |
Now on that occasion the brahmin Caṅkī was residing in Opāsāda, a populous place, with grass, firewood, and water, with grain, a royal domain, a royal gift, a grant from the king, given by King Pasenadi of Kosala. |
Assosuṁ kho opāsādakā brāhmaṇagahapatikā: |
The brahmin householders of Opāsāda heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. |
“The recluse Gotama, indeed, sirs, the Sakyan son who went forth from the Sakyan clan, wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, has arrived at Opāsāda and is dwelling at Opāsāda, to the north of Opāsāda, in the Devavana, the Sāla tree grove. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now, regarding that Master Gotama, such a lovely report of his fame has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’ |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he proclaims the holy life, utterly complete and purified. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good indeed to see such Arahants.” |
Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanaṁ. |
Then the brahmin householders of Opāsāda, having left Opāsāda in groups and companies, went northwards towards the Devavana, the Sāla tree grove. |
Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṁ upagato. |
Now on that occasion the brahmin Caṅkī had gone up to the upper terrace of his palace for his day-rest. |
Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṁ yena devavanaṁ sālavanaṁ tenupasaṅkamante. |
The brahmin Caṅkī saw the brahmin householders of Opāsāda, having left Opāsāda in groups and companies, going northwards towards the Devavana, the Sāla tree grove. |
Disvā khattaṁ āmantesi: |
Seeing them, he addressed his attendant: |
“kiṁ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṁ sālavanan”ti? |
“Why now, good attendant, are the brahmin householders of Opāsāda, having left Opāsāda in groups and companies, going northwards towards the Devavana, the Sāla tree grove?” |
“Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ opāsādaṁ anuppatto, opāsāde viharati uttarena opāsādaṁ devavane sālavane. |
“There is, sir Caṅkī, the recluse Gotama, the Sakyan son who went forth from the Sakyan clan, wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, who has arrived at Opāsāda and is dwelling at Opāsāda, to the north of Opāsāda, in the Devavana, the Sāla tree grove. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now, regarding that Master Gotama, such a lovely report of his fame has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One.’ |
Tamete bhavantaṁ gotamaṁ dassanāya gacchantī”ti. |
They are going to see that Master Gotama.” |
“Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; |
“Then, good attendant, approach the brahmin householders of Opāsāda; |
upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṁ vadehi: |
having approached, say this to the brahmin householders of Opāsāda: |
‘caṅkī, bho, brāhmaṇo evamāha—āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. |
‘The brahmin Caṅkī, sirs, says this—Please wait, sirs, the brahmin Caṅkī too will approach the recluse Gotama for a visit.’” |
“Evaṁ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; |
“Yes, sir,” that attendant replied to the brahmin Caṅkī, and he approached the brahmin householders of Opāsāda; |
upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca: |
having approached, he said to the brahmin householders of Opāsāda: |
“caṅkī, bho, brāhmaṇo evamāha: |
“The brahmin Caṅkī, sirs, says this: |
‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. |
‘Please wait, sirs, the brahmin Caṅkī too will approach the recluse Gotama for a visit.’” |
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. |
Now on that occasion about five hundred brahmins from various foreign lands were residing in Opāsāda for some business or other. |
Assosuṁ kho te brāhmaṇā: |
Those brahmins heard: |
“caṅkī kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. |
“The brahmin Caṅkī, it seems, will approach the recluse Gotama for a visit.” |
Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṁsu; |
Then those brahmins approached the brahmin Caṅkī; |
upasaṅkamitvā caṅkiṁ brāhmaṇaṁ etadavocuṁ: |
having approached, they said to the brahmin Caṅkī: |
“saccaṁ kira bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti? |
“Is it true, Master Caṅkī, that you will approach the recluse Gotama for a visit?” |
“Evaṁ kho me, bho, hoti: |
“So it is with me, sirs: |
‘ahaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti. |
‘I will approach the recluse Gotama for a visit.’” |
“Mā bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkami. |
“Let Master Caṅkī not approach the recluse Gotama for a visit. |
Na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; |
Master Caṅkī is not fit to approach the recluse Gotama for a visit; |
samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ. |
it is rather the recluse Gotama who is fit to approach Master Caṅkī for a visit. |
Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
For Master Caṅkī is well-born on both sides, from mother and from father, of pure descent back for seven generations of ancestors, unblemished and irreproachable in regard to birth. |
Yampi bhavaṁ caṅkī ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; |
Since Master Caṅkī is well-born on both sides, from mother and from father, of pure descent back for seven generations of ancestors, unblemished and irreproachable in regard to birth, for this reason Master Caṅkī is not fit to approach the recluse Gotama for a visit; |
samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamituṁ. |
it is rather the recluse Gotama who is fit to approach Master Caṅkī for a visit. |
Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe… |
Master Caṅkī is rich, of great wealth, of great possessions… (and so on)... |
bhavañhi caṅkī tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe… |
Master Caṅkī is a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man… (and so on)... |
bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… |
Master Caṅkī is handsome, good-looking, inspiring, endowed with supreme beauty of complexion, of Brahmā-like complexion, of Brahmā-like form, by no means insignificant to behold… (and so on)... |
bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… |
Master Caṅkī is virtuous, of mature virtue, endowed with mature virtue… (and so on)... |
bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… |
Master Caṅkī is of good speech, of good delivery, endowed with courteous speech, distinct, clear, conveying the meaning… (and so on)... |
bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe… |
Master Caṅkī is the teacher of many, the teacher of teachers, he teaches hymns to three hundred young men… (and so on)... |
bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… |
Master Caṅkī is respected, revered, honored, worshipped, and venerated by King Pasenadi of Kosala… (and so on)... Master Caṅkī is respected, revered, honored, worshipped, and venerated by the brahmin Pokkharasāti… (and so on)... |
bhavañhi caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. |
Master Caṅkī resides in Opāsāda, a populous place, with grass, firewood, and water, with grain, a royal domain, a royal gift, a grant from the king, given by King Pasenadi of Kosala. |
Yampi bhavaṁ caṅkī opāsādaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ caṅkī samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; |
Since Master Caṅkī resides in Opāsāda, a populous place, with grass, firewood, and water, with grain, a royal domain, a royal gift, a grant from the king, given by King Pasenadi of Kosala, for this reason Master Caṅkī is not fit to approach the recluse Gotama for a visit; |
samaṇotveva gotamo arahati bhavantaṁ caṅkiṁ dassanāya upasaṅkamitun”ti. |
it is rather the recluse Gotama who is fit to approach Master Caṅkī for a visit.” |
Evaṁ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca: |
When this was said, the brahmin Caṅkī said to those brahmins: |
“tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; |
“Then, sirs, listen to me also, as to why it is fitting for us to approach that recluse Gotama for a visit; |
na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. |
and not fitting for that Master Gotama to approach us for a visit. |
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
The recluse Gotama, sirs, is well-born on both sides, from mother and from father, of pure descent back for seven generations of ancestors, unblemished and irreproachable in regard to birth. |
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; |
Since, sirs, the recluse Gotama is well-born on both sides, from mother and from father, of pure descent back for seven generations of ancestors, unblemished and irreproachable in regard to birth, for this reason Master Gotama is not fit to approach us for a visit; |
atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
rather, it is fitting for us to approach that Master Gotama for a visit. |
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe… |
The recluse Gotama, sirs, having abandoned much gold and bullion, both buried in the earth and stored in the air, has gone forth… (and so on)... |
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe… |
The recluse Gotama, sirs, while still young, a youth, with black hair, endowed with blessed youth, in the prime of life, went forth from the home life into homelessness… (and so on)... |
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe… |
The recluse Gotama, sirs, though his parents wished otherwise and wept with tearful faces, shaved off his hair and beard, put on the saffron robes, and went forth from the home life into homelessness… (and so on)... |
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… |
The recluse Gotama, sirs, is handsome, good-looking, inspiring, endowed with supreme beauty of complexion, of Brahmā-like complexion, of Brahmā-like form, by no means insignificant to behold… (and so on)... |
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe… |
The recluse Gotama, sirs, is virtuous, of noble virtue, of wholesome virtue, endowed with wholesome virtue… (and so on)... |
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… |
The recluse Gotama, sirs, is of good speech, of good delivery, endowed with courteous speech, distinct, clear, conveying the meaning… (and so on)... |
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe… |
The recluse Gotama, sirs, is the teacher of many, the teacher of teachers… (and so on)... |
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe… |
The recluse Gotama, sirs, has destroyed sensual lust, is free from fickleness… (and so on)... |
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe… |
The recluse Gotama, sirs, is a proclaimer of kamma, a proclaimer of action, a foremost advocate of non-harming for the brahminical people… (and so on)... |
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe… |
The recluse Gotama, sirs, has gone forth from a high family, an unbroken khattiya family… (and so on)... |
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe… |
The recluse Gotama, sirs, has gone forth from a rich family, of great wealth, of great possessions… (and so on)... |
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā saṁpucchituṁ āgacchanti …pe… |
To the recluse Gotama, sirs, people from other kingdoms, from other countries, come to ask questions… (and so on)... |
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe… |
To the recluse Gotama, sirs, many thousands of devas have gone for refuge with their lives… (and so on)... |
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Regarding the recluse Gotama, sirs, such a lovely report of his fame has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe… |
‘Thus indeed is that Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Farer, a knower of worlds, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, an Enlightened One, a Blessed One’… (and so on)... |
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe… |
The recluse Gotama, sirs, is endowed with the thirty-two marks of a Great Man… (and so on)... |
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṁ gato …pe… |
To the recluse Gotama, sirs, King Seniya Bimbisāra of Magadha with his son and wife has gone for refuge with his life… (and so on)... |
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṁ gato …pe… |
To the recluse Gotama, sirs, King Pasenadi of Kosala with his son and wife has gone for refuge with his life… (and so on)... |
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṁ gato …pe… |
To the recluse Gotama, sirs, the brahmin Pokkharasāti with his son and wife has gone for refuge with his life… (and so on)... |
Samaṇo khalu, bho, gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane. |
The recluse Gotama, sirs, has arrived at Opāsāda and is dwelling at Opāsāda, to the north of Opāsāda, in the Devavana, the Sāla tree grove. |
Ye kho te samaṇā vā brāhmaṇā vā amhākaṁ gāmakkhettaṁ āgacchanti, atithī no te honti. |
Whatever recluses or brahmins come to our village area, they are our guests. |
Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. |
Guests, indeed, should be respected by us, revered, honored, and worshipped. |
Yampi samaṇo gotamo opāsādaṁ anuppatto opāsāde viharati uttarena opāsādaṁ devavane sālavane, atithimhākaṁ samaṇo gotamo. |
Since the recluse Gotama has arrived at Opāsāda and is dwelling at Opāsāda, to the north of Opāsāda, in the Devavana, the Sāla tree grove, the recluse Gotama is our guest. |
Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. |
A guest, indeed, should be respected by us, revered, honored, and worshipped. |
Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; |
For this reason also, Master Gotama is not fit to approach us for a visit; |
atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
rather, it is fitting for us to approach that Master Gotama for a visit. |
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo; |
These many praises, sirs, of that Master Gotama I have learned; but that Master Gotama is not of so many praises only; |
aparimāṇavaṇṇo hi so bhavaṁ gotamo. |
immeasurable are the praises of that Master Gotama. |
Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; |
Endowed with even one of those qualities, Master Gotama is not fit to approach us for a visit; |
atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamitunti. |
rather, it is fitting for us to approach that Master Gotama for a visit. |
Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti. |
Therefore, sirs, let us all approach the recluse Gotama for a visit.” |
Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; |
Then the brahmin Caṅkī, with a large group of brahmins, approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down at one side. |
Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṁ kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretvā nisinno hoti. |
Now on that occasion the Blessed One was sitting, having exchanged some courteous greetings with some very old brahmins. |
Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṁ parisāyaṁ nisinno hoti. |
Now on that occasion a young man named Kāpaṭika, young, with shaven head, sixteen years of age by birth, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and history as the fifth; skilled in philology and grammar, accomplished in natural philosophy and the marks of a Great Man, was sitting in that assembly. |
So vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ bhagavatā saddhiṁ mantayamānānaṁ antarantarā kathaṁ opāteti. |
He kept interrupting the talk of the very old brahmins while they were conversing with the Blessed One. |
Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti: |
Then the Blessed One dismissed the young man Kāpaṭika: |
“māyasmā bhāradvājo vuddhānaṁ vuddhānaṁ brāhmaṇānaṁ mantayamānānaṁ antarantarā kathaṁ opātetu. |
“Let not the venerable Bhāradvāja interrupt the talk of the very old brahmins while they are conversing. |
Kathāpariyosānaṁ āyasmā bhāradvājo āgametū”ti. |
Let the venerable Bhāradvāja wait for the end of the conversation.” |
Evaṁ vutte, caṅkī brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Caṅkī said to the Blessed One: |
“mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi. |
“Let not Master Gotama dismiss the young man Kāpaṭika. |
kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. |
The young man Kāpaṭika is a clansman, and the young man Kāpaṭika is very learned, and the young man Kāpaṭika is wise, and the young man Kāpaṭika is of good delivery, and the young man Kāpaṭika is able to debate with Master Gotama on this statement.” |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. |
“Surely the young man Kāpaṭika will have a question on the traditional teaching of the three Vedas. |
Tathā hi naṁ brāhmaṇā sampurekkharontī”ti. |
That is why the brahmins are putting him forward.” |
Atha kho kāpaṭikassa māṇavassa etadahosi: |
Then it occurred to the young man Kāpaṭika: |
“yadā me samaṇo gotamo cakkhuṁ upasaṁharissati, athāhaṁ samaṇaṁ gotamaṁ pañhaṁ pucchissāmī”ti. |
“When the recluse Gotama directs his eye towards me, then I will ask the recluse Gotama a question.” |
Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi. |
Then the Blessed One, having known with his own mind the thought in the young man Kāpaṭika’s mind, directed his eyes towards the young man Kāpaṭika. |
Atha kho kāpaṭikassa māṇavassa etadahosi: |
Then it occurred to the young man Kāpaṭika: |
“samannāharati kho maṁ samaṇo gotamo. |
“The recluse Gotama is giving me his attention. |
Yannūnāhaṁ samaṇaṁ gotamaṁ pañhaṁ puccheyyan”ti. |
Suppose I were to ask the recluse Gotama a question.” |
Atha kho kāpaṭiko māṇavo bhagavantaṁ etadavoca: |
Then the young man Kāpaṭika said to the Blessed One: |
“yadidaṁ, bho gotama, brāhmaṇānaṁ porāṇaṁ mantapadaṁ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṁsena niṭṭhaṁ gacchanti: |
“Regarding this, Master Gotama, the brahmins’ ancient hymn-collection, handed down by tradition, by lineage, by the authority of the scriptures, in which the brahmins come to a definite conclusion: |
‘idameva saccaṁ, moghamaññan’ti. |
‘Only this is true; all else is false.’ |
Idha bhavaṁ gotamo kimāhā”ti? |
What does Master Gotama say to this?” |
“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: |
“But, Bhāradvāja, is there any single brahmin among the brahmins who says thus: |
‘ahametaṁ jānāmi, ahametaṁ passāmi. |
‘I know this, I see this. |
Idameva saccaṁ, moghamaññan’”ti? |
Only this is true; all else is false’?” |
“No hidaṁ, bho gotama”. |
“No, Master Gotama.” |
“Kiṁ pana, bhāradvāja, atthi koci brāhmaṇānaṁ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: |
“But, Bhāradvāja, is there any single teacher of the brahmins, or teacher of teachers, back to the seventh generation of teachers, who says thus: |
‘ahametaṁ jānāmi, ahametaṁ passāmi. |
‘I know this, I see this. |
Idameva saccaṁ, moghamaññan’”ti? |
Only this is true; all else is false’?” |
“No hidaṁ, bho gotama”. |
“No, Master Gotama.” |
“Kiṁ pana, bhāradvāja, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṁsu: |
“But, Bhāradvāja, even those ancient seers of the brahmins, the creators of the hymns, the composers of the hymns, whose ancient hymns, sung, proclaimed, compiled, the brahmins of today still sing, still chant, repeating what was spoken, reciting what was recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu—did even they say thus: |
‘mayametaṁ jānāma, mayametaṁ passāma. |
‘We know this, we see this. |
Idameva saccaṁ, moghamaññan’”ti? |
Only this is true; all else is false’?” |
“No hidaṁ, bho gotama”. |
“No, Master Gotama.” |
“Iti kira, bhāradvāja, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: |
“So it seems, Bhāradvāja, that there is no single brahmin among the brahmins who says thus: |
‘ahametaṁ jānāmi, ahametaṁ passāmi. |
‘I know this, I see this. Only this is true; all else is false’; |
Idameva saccaṁ, moghamaññan’ti; |
there is no single teacher of the brahmins, or teacher of teachers, back to the seventh generation of teachers, who says thus: |
natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha: |
‘I know this, I see this. Only this is true; all else is false’; |
‘ahametaṁ jānāmi, ahametaṁ passāmi. |
and even those ancient seers of the brahmins, the creators of the hymns, the composers of the hymns, whose ancient hymns, sung, proclaimed, compiled, the brahmins of today still sing, still chant, repeating what was spoken, reciting what was recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu—even they did not say thus: |
Idameva saccaṁ, moghamaññan’ti; |
‘We know this, we see this. Only this is true; all else is false.’ |
yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: |
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‘mayametaṁ jānāma, mayametaṁ passāma. |
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Idameva saccaṁ, moghamaññan’ti. |
Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; |
Suppose, Bhāradvāja, there were a line of blind men, each holding on to the one in front: the first one does not see, the middle one does not see, and the last one does not see; |
evameva kho, bhāradvāja, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passati. |
even so, Bhāradvāja, the statement of the brahmins, I think, turns out to be like a line of blind men—the first one does not see, the middle one does not see, and the last one does not see. |
Taṁ kiṁ maññasi, bhāradvāja, nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī”ti? |
What do you think, Bhāradvāja, this being so, does not the faith of the brahmins turn out to be groundless?” |
“Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti. |
“Not only by faith, Master Gotama, do the brahmins attend to this; by tradition also do the brahmins attend to this.” |
“Pubbeva kho tvaṁ, bhāradvāja, saddhaṁ agamāsi, anussavaṁ idāni vadesi. |
“First, Bhāradvāja, you went by faith; now you speak of tradition. |
Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. |
There are, Bhāradvāja, these five things which have a twofold result in this very life. |
Katame pañca? |
What five? |
Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. |
Faith, inclination, tradition, reasoned consideration, reflective acceptance of a view—these, Bhāradvāja, are five things which have a twofold result in this very life. |
Api ca, bhāradvāja, susaddahitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; |
Moreover, Bhāradvāja, something may be well-believed, and yet it may be empty, hollow, false; |
no cepi susaddahitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. |
or if it is not well-believed, it may be factual, true, not otherwise. |
Api ca, bhāradvāja, surucitaṁyeva hoti …pe… svānussutaṁyeva hoti …pe… suparivitakkitaṁyeva hoti …pe… sunijjhāyitaṁyeva hoti, tañca hoti rittaṁ tucchaṁ musā; |
Moreover, Bhāradvāja, something may be well-inclined-towards… (and so on)... something may be well-handed-down-by-tradition… (and so on)... something may be well-reasoned-out… (and so on)... something may be well-reflected-upon, and yet it may be empty, hollow, false; |
no cepi sunijjhāyitaṁ hoti, tañca hoti bhūtaṁ tacchaṁ anaññathā. |
or if it is not well-reflected-upon, it may be factual, true, not otherwise. |
Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ: |
For one guarding truth, Bhāradvāja, an intelligent person, it is not enough to come to a definite conclusion here: |
‘idameva saccaṁ, moghamaññan’”ti. |
‘Only this is true; all else is false.’” |
“Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? |
“To what extent, Master Gotama, is there guarding of truth; to what extent does one guard truth? |
Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask Master Gotama about the guarding of truth.” |
“Saddhā cepi, bhāradvāja, purisassa hoti; |
“If, Bhāradvāja, a person has faith; |
‘evaṁ me saddhā’ti—iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: |
saying, ‘Such is my faith’—thus he guards truth, but he does not yet come to a definite conclusion: |
‘idameva saccaṁ, moghamaññan’ti (…). |
‘Only this is true; all else is false’ (…). |
Ruci cepi, bhāradvāja, purisassa hoti …pe… anussavo cepi, bhāradvāja, purisassa hoti …pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; |
If, Bhāradvāja, a person has an inclination… (and so on)... If, Bhāradvāja, a person has a tradition… (and so on)... If, Bhāradvāja, a person has a reasoned consideration… (and so on)... If, Bhāradvāja, a person has a reflective acceptance of a view; |
‘evaṁ me diṭṭhinijjhānakkhantī’ti—iti vadaṁ saccamanurakkhati, na tveva tāva ekaṁsena niṭṭhaṁ gacchati: |
saying, ‘Such is my reflective acceptance of a view’—thus he guards truth, but he does not yet come to a definite conclusion: |
‘idameva saccaṁ, moghamaññan’ti. |
‘Only this is true; all else is false.’ |
Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññapema; |
To this extent, Bhāradvāja, there is guarding of truth; to this extent one guards truth; and to this extent we lay down the guarding of truth; |
na tveva tāva saccānubodho hotī”ti. |
but there is not yet an awakening to truth.” |
“Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma. |
“To this extent, Master Gotama, there is guarding of truth; to this extent one guards truth; and to this extent we also regard the guarding of truth. |
Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? |
But to what extent, Master Gotama, is there awakening to truth; to what extent does one awaken to truth? |
Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask Master Gotama about awakening to truth.” |
“Idha, bhāradvāja, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
“Here, Bhāradvāja, a bhikkhu dwells in dependence on a certain village or market town. |
Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati—lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. |
Then a householder or a householder’s son approaches him and investigates him in regard to three kinds of states—states based on greed, states based on aversion, states based on delusion: |
Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? |
‘Are there in this venerable one such states based on greed that, with his mind overcome by such states based on greed, he might say, not knowing—“I know,” or say, not seeing—“I see,” or might exhort another to his own long-term harm and suffering?’ |
Tamenaṁ samannesamāno evaṁ jānāti: |
Investigating him, he knows thus: |
‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. |
‘There are no such states based on greed in this venerable one that, with his mind overcome by such states based on greed, he might say, not knowing—“I know,” or say, not seeing—“I see,” or might exhort another to his own long-term harm and suffering. |
Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aluddhassa. |
Such indeed is this venerable one’s bodily conduct, such his verbal conduct, as of one not greedy. |
Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; |
And the Dhamma that this venerable one teaches, that Dhamma is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of mere reasoning, subtle, to be experienced by the wise; |
na so dhammo sudesiyo luddhenā’ti. |
that Dhamma cannot be well taught by one who is greedy.’ |
Yato naṁ samannesamāno visuddhaṁ lobhanīyehi dhammehi samanupassati tato naṁ uttari samannesati dosanīyesu dhammesu. |
When, in the course of his scrutiny, he finds him purified of qualities based on greed, he scrutinises him further in regard to qualities based on hate. |
Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? |
‘Are there in this venerable one any such qualities based on hate that, with his mind obsessed by them, he might, while not knowing, say, “I know,” or, while not seeing, say, “I see,” or might he exhort others to act in such a way that it would lead to their harm and suffering for a long time?’ |
Tamenaṁ samannesamāno evaṁ jānāti: |
Scrutinising him, he comes to know: |
‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. |
‘There are in this venerable one no such qualities based on hate that, with his mind obsessed by them, he might, while not knowing, say, “I know,” or, while not seeing, say, “I see,” or might he exhort others to act in such a way that it would lead to their harm and suffering for a long time. |
Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ aduṭṭhassa. |
This venerable one’s bodily conduct and verbal conduct are those of one who is not hateful. |
Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; |
And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise; |
na so dhammo sudesiyo duṭṭhenā’ti. |
that Dhamma cannot be easily taught by one who is hateful.’ |
Yato naṁ samannesamāno visuddhaṁ dosanīyehi dhammehi samanupassati, tato naṁ uttari samannesati mohanīyesu dhammesu. |
When, in the course of his scrutiny, he finds him purified of qualities based on hate, he scrutinises him further in regard to qualities based on delusion. |
Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? |
‘Are there in this venerable one any such qualities based on delusion that, with his mind obsessed by them, he might, while not knowing, say, “I know,” or, while not seeing, say, “I see,” or might he exhort others to act in such a way that it would lead to their harm and suffering for a long time?’ |
Tamenaṁ samannesamāno evaṁ jānāti: |
Scrutinising him, he comes to know: |
‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṁ vā vadeyya—jānāmīti, apassaṁ vā vadeyya—passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāya. |
‘There are in this venerable one no such qualities based on delusion that, with his mind obsessed by them, he might, while not knowing, say, “I know,” or, while not seeing, say, “I see,” or might he exhort others to act in such a way that it would lead to their harm and suffering for a long time. |
Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṁ amūḷhassa. |
This venerable one’s bodily conduct and verbal conduct are those of one who is not deluded. |
Yaṁ kho pana ayamāyasmā dhammaṁ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; |
And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise; |
na so dhammo sudesiyo mūḷhenā’ti. |
that Dhamma cannot be easily taught by one who is deluded.’ |
Yato naṁ samannesamāno visuddhaṁ mohanīyehi dhammehi samanupassati; |
When, in the course of his scrutiny, he finds him purified of qualities based on delusion; |
atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati. |
he places faith in him. Born of faith, he visits him; visiting him, he pays respect to him; paying respect to him, he gives ear; giving ear, he hears the Dhamma; having heard the Dhamma, he memorises it; he examines the meaning of the dhammas he has memorised; when he examines their meaning, the dhammas are approved of by him through reflective acceptance; when there is approval of the dhammas through reflective acceptance, zeal springs up; when zeal has sprung up, he applies his will; having applied his will, he scrutinises; having scrutinised, he strives; resolutely striving, he realises with the body the supreme truth and sees it by penetrating it with wisdom. |
Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema; |
In this way, Bhāradvāja, there is the awakening to truth; in this way one awakens to truth; in this way we describe the awakening to truth; |
na tveva tāva saccānuppatti hotī”ti. |
but there is not yet the attainment of truth.” |
“Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma. |
“In this way, Master Gotama, there is the awakening to truth; in this way one awakens to truth; in this way we too consider there to be the awakening to truth. |
Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? |
But in what way, Master Gotama, is there the attainment of truth? In what way does one attain truth? |
Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the attainment of truth.” |
“Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti. |
“The cultivation, development, and pursuit of those same dhammas, Bhāradvāja, is the attainment of truth. |
Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā”ti. |
In this way, Bhāradvāja, there is the attainment of truth; in this way one attains truth; in this way we describe the attainment of truth.” |
“Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma. |
“In this way, Master Gotama, there is the attainment of truth; in this way one attains truth; in this way we too consider there to be the attainment of truth. |
Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? |
But, Master Gotama, what dhamma is most helpful for the attainment of truth? |
Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for the attainment of truth.” |
“Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ. |
“For the attainment of truth, Bhāradvāja, striving is most helpful. |
No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya. |
If one did not strive, one would not attain truth. |
Yasmā ca kho padahati tasmā saccamanupāpuṇāti. |
But because one strives, one therefore attains truth. |
Tasmā saccānuppattiyā padhānaṁ bahukāran”ti. |
Therefore striving is most helpful for the attainment of truth.” |
“Padhānassa pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for striving? |
Padhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for striving.” |
“Padhānassa kho, bhāradvāja, tulanā bahukārā. |
“For striving, Bhāradvāja, scrutinising is most helpful. |
No cetaṁ tuleyya, nayidaṁ padaheyya. |
If one did not scrutinise, one would not strive. |
Yasmā ca kho tuleti tasmā padahati. |
But because one scrutinises, one therefore strives. |
Tasmā padhānassa tulanā bahukārā”ti. |
Therefore scrutinising is most helpful for striving.” |
“Tulanāya pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for scrutinising? |
Tulanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for scrutinising.” |
“Tulanāya kho, bhāradvāja, ussāho bahukāro. |
“For scrutinising, Bhāradvāja, applying the will is most helpful. |
No cetaṁ ussaheyya, nayidaṁ tuleyya. |
If one did not apply the will, one would not scrutinise. |
Yasmā ca kho ussahati tasmā tuleti. |
But because one applies the will, one therefore scrutinises. |
Tasmā tulanāya ussāho bahukāro”ti. |
Therefore applying the will is most helpful for scrutinising.” |
“Ussāhassa pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for applying the will? |
Ussāhassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for applying the will.” |
“Ussāhassa kho, bhāradvāja, chando bahukāro. |
“For applying the will, Bhāradvāja, zeal is most helpful. |
No cetaṁ chando jāyetha, nayidaṁ ussaheyya. |
If zeal did not spring up, one would not apply the will. |
Yasmā ca kho chando jāyati tasmā ussahati. |
But because zeal springs up, one therefore applies the will. |
Tasmā ussāhassa chando bahukāro”ti. |
Therefore zeal is most helpful for applying the will.” |
“Chandassa pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for zeal? |
Chandassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for zeal.” |
“Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. |
“For zeal, Bhāradvāja, reflective acceptance of dhammas is most helpful. |
No cete dhammā nijjhānaṁ khameyyuṁ, nayidaṁ chando jāyetha. |
If one did not approve of the dhammas through reflective acceptance, zeal would not spring up. |
Yasmā ca kho dhammā nijjhānaṁ khamanti tasmā chando jāyati. |
But because one approves of the dhammas through reflective acceptance, zeal therefore springs up. |
Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti. |
Therefore reflective acceptance of dhammas is most helpful for zeal.” |
“Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for reflective acceptance of dhammas? |
Dhammanijjhānakkhantiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for reflective acceptance of dhammas.” |
“Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. |
“For reflective acceptance of dhammas, Bhāradvāja, examining the meaning is most helpful. |
No cetaṁ atthaṁ upaparikkheyya, nayidaṁ dhammā nijjhānaṁ khameyyuṁ. |
If one did not examine the meaning, one would not approve of the dhammas through reflective acceptance. |
Yasmā ca kho atthaṁ upaparikkhati tasmā dhammā nijjhānaṁ khamanti. |
But because one examines the meaning, one therefore approves of the dhammas through reflective acceptance. |
Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti. |
Therefore examining the meaning is most helpful for reflective acceptance of dhammas.” |
“Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for examining the meaning? |
Atthūpaparikkhāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for examining the meaning.” |
“Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. |
“For examining the meaning, Bhāradvāja, memorising the Dhamma is most helpful. |
No cetaṁ dhammaṁ dhāreyya, nayidaṁ atthaṁ upaparikkheyya. |
If one did not memorise the Dhamma, one would not examine the meaning. |
Yasmā ca kho dhammaṁ dhāreti tasmā atthaṁ upaparikkhati. |
But because one memorises the Dhamma, one therefore examines the meaning. |
Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti. |
Therefore memorising the Dhamma is most helpful for examining the meaning.” |
“Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for memorising the Dhamma? |
Dhammadhāraṇāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for memorising the Dhamma.” |
“Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṁ bahukāraṁ. |
“For memorising the Dhamma, Bhāradvāja, hearing the Dhamma is most helpful. |
No cetaṁ dhammaṁ suṇeyya, nayidaṁ dhammaṁ dhāreyya. |
If one did not hear the Dhamma, one would not memorise the Dhamma. |
Yasmā ca kho dhammaṁ suṇāti tasmā dhammaṁ dhāreti. |
But because one hears the Dhamma, one therefore memorises the Dhamma. |
Tasmā dhammadhāraṇāya dhammassavanaṁ bahukāran”ti. |
Therefore hearing the Dhamma is most helpful for memorising the Dhamma.” |
“Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for hearing the Dhamma? |
Dhammassavanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for hearing the Dhamma.” |
“Dhammassavanassa kho, bhāradvāja, sotāvadhānaṁ bahukāraṁ. |
“For hearing the Dhamma, Bhāradvāja, giving ear is most helpful. |
No cetaṁ sotaṁ odaheyya, nayidaṁ dhammaṁ suṇeyya. |
If one did not give ear, one would not hear the Dhamma. |
Yasmā ca kho sotaṁ odahati tasmā dhammaṁ suṇāti. |
But because one gives ear, one therefore hears the Dhamma. |
Tasmā dhammassavanassa sotāvadhānaṁ bahukāran”ti. |
Therefore giving ear is most helpful for hearing the Dhamma.” |
“Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for giving ear? |
Sotāvadhānassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for giving ear.” |
“Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. |
“For giving ear, Bhāradvāja, paying respect is most helpful. |
No cetaṁ payirupāseyya, nayidaṁ sotaṁ odaheyya. |
If one did not pay respect, one would not give ear. |
Yasmā ca kho payirupāsati tasmā sotaṁ odahati. |
But because one pays respect, one therefore gives ear. |
Tasmā sotāvadhānassa payirupāsanā bahukārā”ti. |
Therefore paying respect is most helpful for giving ear.” |
“Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for paying respect? |
Payirupāsanāya bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for paying respect.” |
“Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṁ bahukāraṁ. |
“For paying respect, Bhāradvāja, visiting is most helpful. |
No cetaṁ upasaṅkameyya, nayidaṁ payirupāseyya. |
If one did not visit, one would not pay respect. |
Yasmā ca kho upasaṅkamati tasmā payirupāsati. |
But because one visits, one therefore pays respect. |
Tasmā payirupāsanāya upasaṅkamanaṁ bahukāran”ti. |
Therefore visiting is most helpful for paying respect.” |
“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? |
“But, Master Gotama, what dhamma is most helpful for visiting? |
Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti. |
We ask the revered Gotama about the dhamma that is most helpful for visiting.” |
“Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. |
“For visiting, Bhāradvāja, faith is most helpful. |
No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya. |
If faith did not arise, one would not visit. |
Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. |
But because faith arises, one therefore visits. |
Tasmā upasaṅkamanassa saddhā bahukārā”ti. |
Therefore faith is most helpful for visiting.” |
“Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi; |
“We asked the revered Gotama about the safeguarding of truth, and the revered Gotama has explained the safeguarding of truth; |
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. |
and that is pleasing to us and we approve of it, and thereby we are satisfied. |
Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānubodhaṁ bhavaṁ gotamo byākāsi; |
We asked the revered Gotama about the awakening to truth, and the revered Gotama has explained the awakening to truth; |
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. |
and that is pleasing to us and we approve of it, and thereby we are satisfied. |
Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiṁ bhavaṁ gotamo byākāsi; |
We asked the revered Gotama about the attainment of truth, and the revered Gotama has explained the attainment of truth; |
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. |
and that is pleasing to us and we approve of it, and thereby we are satisfied. |
Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiyā bahukāraṁ dhammaṁ bhavaṁ gotamo byākāsi; |
We asked the revered Gotama about the dhamma that is most helpful for the attainment of truth, and the revered Gotama has explained the dhamma that is most helpful for the attainment of truth; |
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. |
and that is pleasing to us and we approve of it, and thereby we are satisfied. |
Yaṁyadeva ca mayaṁ bhavantaṁ gotamaṁ apucchimha taṁtadeva bhavaṁ gotamo byākāsi; |
Whatever we have asked the revered Gotama, that the revered Gotama has explained; |
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. |
and that is pleasing to us and we approve of it, and thereby we are satisfied. |
Mayañhi, bho gotama, pubbe evaṁ jānāma: |
Formerly, Master Gotama, we used to think: |
‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? |
‘Who are these shaveling recluses, menials, dark fellows, the offspring of the Lord’s feet? Who are these to be knowers of Dhamma?’ |
Ajanesi vata me bhavaṁ gotamo samaṇesu samaṇapemaṁ, samaṇesu samaṇapasādaṁ, samaṇesu samaṇagāravaṁ. |
Indeed, the revered Gotama has inspired in me love for recluses, faith in recluses, respect for recluses. |
Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Excellent, Master Gotama! …pe… Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” |
Caṅkīsuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Caṅkī Sutta, the fifth, is finished. |
mn96 |
mn96 |
Majjhima Nikāya 96 |
Middle Length Discourses 96 |
Esukārīsutta |
To Esukārī |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; |
Then the brahmin Esukārī went to the Blessed One |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
When this courteous and amiable talk was finished, he sat down at one side. |
Ekamantaṁ nisinno kho esukārī brāhmaṇo bhagavantaṁ etadavoca: |
Sitting to one side, the brahmin Esukārī said to the Blessed One: |
“brāhmaṇā, bho gotama, catasso pāricariyā paññapenti—brāhmaṇassa pāricariyaṁ paññapenti, khattiyassa pāricariyaṁ paññapenti, vessassa pāricariyaṁ paññapenti, suddassa pāricariyaṁ paññapenti. |
“Master Gotama, brahmins designate four services: they designate the service of a brahmin, they designate the service of a khattiya, they designate the service of a vessa, and they designate the service of a sudda. |
Tatridaṁ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṁ paññapenti: |
In this regard, Master Gotama, brahmins designate the service of a brahmin thus: |
‘brāhmaṇo vā brāhmaṇaṁ paricareyya, khattiyo vā brāhmaṇaṁ paricareyya, vesso vā brāhmaṇaṁ paricareyya, suddo vā brāhmaṇaṁ paricareyyā’ti. |
‘A brahmin may attend upon a brahmin, a khattiya may attend upon a brahmin, a vessa may attend upon a brahmin, or a sudda may attend upon a brahmin.’ |
Idaṁ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṁ paññapenti. |
This is how, Master Gotama, brahmins designate the service of a brahmin. |
Tatridaṁ, bho gotama, brāhmaṇā khattiyassa pāricariyaṁ paññapenti: |
In this regard, Master Gotama, brahmins designate the service of a khattiya thus: |
‘khattiyo vā khattiyaṁ paricareyya, vesso vā khattiyaṁ paricareyya, suddo vā khattiyaṁ paricareyyā’ti. |
‘A khattiya may attend upon a khattiya, a vessa may attend upon a khattiya, or a sudda may attend upon a khattiya.’ |
Idaṁ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṁ paññapenti. |
This is how, Master Gotama, brahmins designate the service of a khattiya. |
Tatridaṁ, bho gotama, brāhmaṇā vessassa pāricariyaṁ paññapenti: |
In this regard, Master Gotama, brahmins designate the service of a vessa thus: |
‘vesso vā vessaṁ paricareyya, suddo vā vessaṁ paricareyyā’ti. |
‘A vessa may attend upon a vessa, or a sudda may attend upon a vessa.’ |
Idaṁ kho, bho gotama, brāhmaṇā vessassa pāricariyaṁ paññapenti. |
This is how, Master Gotama, brahmins designate the service of a vessa. |
Tatridaṁ, bho gotama, brāhmaṇā suddassa pāricariyaṁ paññapenti: |
In this regard, Master Gotama, brahmins designate the service of a sudda thus: |
‘suddova suddaṁ paricareyya. |
‘A sudda may attend only upon a sudda. |
Ko panañño suddaṁ paricarissatī’ti? |
For who else will attend upon a sudda?’ |
Idaṁ kho, bho gotama, brāhmaṇā suddassa pāricariyaṁ paññapenti. |
This is how, Master Gotama, brahmins designate the service of a sudda. |
Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. |
Master Gotama, brahmins designate these four services. |
Idha bhavaṁ gotamo kimāhā”ti? |
What does the revered Gotama say about this?” |
“Kiṁ pana, brāhmaṇa, sabbo loko brāhmaṇānaṁ etadabbhanujānāti: |
“But, brahmin, does the whole world authorize the brahmins |
‘imā catasso pāricariyā paññapentū’”ti? |
to designate these four services?” |
“No hidaṁ, bho gotama”. |
“No, Master Gotama.” |
“Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. |
“Suppose, brahmin, a poor, destitute, and needy man, |
Tassa akāmassa bilaṁ olaggeyyuṁ: |
against his will, were to be assigned a portion of meat, with the words: |
‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti. |
‘Here, good man, you must eat this meat, and you must pay the price for it.’ |
Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṁ samaṇabrāhmaṇānaṁ, atha ca panimā catasso pāricariyā paññapenti. |
So too, brahmin, without the consent of those ascetics and brahmins, the brahmins designate these four services. |
Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi; |
I do not say, brahmin, that everyone should be served; |
nāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. |
nor do I say, brahmin, that no one should be served. |
Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ ‘paricaritabban’ti vadāmi; |
For if, when one serves another, one becomes worse and not better because of that service, I say that such a one should not be served; |
yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ ‘paricaritabban’ti vadāmi. |
but if, when one serves another, one becomes better and not worse because of that service, I say that such a one should be served. |
Khattiyañcepi, brāhmaṇa, evaṁ puccheyyuṁ: |
If a khattiya were asked: |
‘yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; |
‘Whom should you serve: one whose service makes you worse and not better, or one whose service makes you better and not worse? |
kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa, sammā byākaramāno evaṁ byākareyya: |
Whom among these should you serve?’ If he were answering rightly, brahmin, a khattiya would answer thus: |
‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ paricareyyaṁ; |
‘I should not serve one whose service makes me worse and not better; |
yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ paricareyyan’ti. |
I should serve one whose service makes me better and not worse.’ |
Brāhmaṇañcepi, brāhmaṇa …pe… vessañcepi, brāhmaṇa …pe… suddañcepi, brāhmaṇa, evaṁ puccheyyuṁ: |
If a brahmin… a vessa… if a sudda were asked: |
‘yaṁ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṁ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; |
‘Whom should you serve: one whose service makes you worse and not better, or one whose service makes you better and not worse? |
kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṁ byākareyya: |
Whom among these should you serve?’ If he were answering rightly, brahmin, a sudda would answer thus: |
‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṁ taṁ paricareyyaṁ; |
‘I should not serve one whose service makes me worse and not better; |
yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṁ paricareyyan’ti. |
I should serve one whose service makes me better and not worse.’ |
Nāhaṁ, brāhmaṇa, ‘uccākulīnatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uccākulīnatā pāpiyaṁso’ti vadāmi; |
I do not say, brahmin, that high birth makes one superior; nor do I say, brahmin, that high birth makes one inferior. |
nāhaṁ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṁso’ti vadāmi; |
I do not say, brahmin, that fine complexion makes one superior; nor do I say, brahmin, that fine complexion makes one inferior. |
nāhaṁ, brāhmaṇa, ‘uḷārabhogatā seyyaṁso’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṁso’ti vadāmi. |
I do not say, brahmin, that great wealth makes one superior; nor do I say, brahmin, that great wealth makes one inferior. |
Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇāvāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. |
For, brahmin, someone of high birth may be a destroyer of life, a taker of what is not given, one who engages in sexual misconduct, a liar, a slanderer, one who speaks harsh words, a tattler, covetous, with a mind of ill will, and holding wrong view. |
Tasmā ‘na uccākulīnatā seyyaṁso’ti vadāmi. |
Therefore I say that high birth does not make one superior. |
Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. |
But, brahmin, someone of high birth may be one who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is uncovetous, with a mind devoid of ill will, and holding right view. |
Tasmā ‘na uccākulīnatā pāpiyaṁso’ti vadāmi. |
Therefore I say that high birth does not make one inferior. |
Uḷāravaṇṇopi hi, brāhmaṇa … pe… uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti … pe… micchādiṭṭhi hoti. |
Someone of fine complexion…pe… someone of great wealth, brahmin, may here be a destroyer of life…pe… holding wrong view. |
Tasmā ‘na uḷārabhogatā seyyaṁso’ti vadāmi. |
Therefore I say that great wealth does not make one superior. |
Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti. |
But someone of great wealth, brahmin, may here be one who abstains from destroying life…pe… holding right view. |
Tasmā ‘na uḷārabhogatā pāpiyaṁso’ti vadāmi. |
Therefore I say that great wealth does not make one inferior. |
Nāhaṁ, brāhmaṇa, ‘sabbaṁ paricaritabban’ti vadāmi, na panāhaṁ, brāhmaṇa, ‘sabbaṁ na paricaritabban’ti vadāmi. |
I do not say, brahmin, that everyone should be served; nor do I say, brahmin, that no one should be served. |
Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṁ vaḍḍhati, sutaṁ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṁ ‘paricaritabban’ti vadāmi. |
For if, brahmin, when one serves another, one’s faith increases, one’s virtue increases, one’s learning increases, one’s generosity increases, one’s wisdom increases because of that service, I say that such a one should be served. |
Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṁ vaḍḍhati, na sutaṁ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṁ taṁ ‘paricaritabban’ti vadāmī”ti. |
But if, brahmin, when one serves another, one’s faith does not increase, one’s virtue does not increase, one’s learning does not increase, one’s generosity does not increase, one’s wisdom does not increase because of that service, I say that such a one should not be served.” |
Evaṁ vutte, esukārī brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Esukārī said to the Blessed One: |
“brāhmaṇā, bho gotama, cattāri dhanāni paññapenti—brāhmaṇassa sandhanaṁ paññapenti, khattiyassa sandhanaṁ paññapenti, vessassa sandhanaṁ paññapenti, suddassa sandhanaṁ paññapenti. |
“Master Gotama, brahmins designate four kinds of wealth: they designate the wealth of a brahmin, they designate the wealth of a khattiya, they designate the wealth of a vessa, and they designate the wealth of a sudda. |
Tatridaṁ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṁ paññapenti bhikkhācariyaṁ; |
In this regard, Master Gotama, brahmins designate alms-gathering as the wealth of a brahmin; |
bhikkhācariyañca pana brāhmaṇo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. |
and if a brahmin scorns alms-gathering, his proper wealth, he is one who does what should not be done, like a guardian taking what is not given. |
Idaṁ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṁ paññapenti. |
This is how, Master Gotama, brahmins designate the wealth of a brahmin. |
Tatridaṁ, bho gotama, brāhmaṇā khattiyassa sandhanaṁ paññapenti dhanukalāpaṁ; |
In this regard, Master Gotama, brahmins designate the bow and quiver as the wealth of a khattiya; |
dhanukalāpañca pana khattiyo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. |
and if a khattiya scorns the bow and quiver, his proper wealth, he is one who does what should not be done, like a guardian taking what is not given. |
Idaṁ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṁ paññapenti. |
This is how, Master Gotama, brahmins designate the wealth of a khattiya. |
Tatridaṁ, bho gotama, brāhmaṇā vessassa sandhanaṁ paññapenti kasigorakkhaṁ; |
In this regard, Master Gotama, brahmins designate farming and cattle-rearing as the wealth of a vessa; |
kasigorakkhañca pana vesso sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. |
and if a vessa scorns farming and cattle-rearing, his proper wealth, he is one who does what should not be done, like a guardian taking what is not given. |
Idaṁ kho, bho gotama, brāhmaṇā vessassa sandhanaṁ paññapenti. |
This is how, Master Gotama, brahmins designate the wealth of a vessa. |
Tatridaṁ, bho gotama, brāhmaṇā suddassa sandhanaṁ paññapenti asitabyābhaṅgiṁ; |
In this regard, Master Gotama, brahmins designate the sickle and carrying-pole as the wealth of a sudda; |
asitabyābhaṅgiñca pana suddo sandhanaṁ atimaññamāno akiccakārī hoti gopova adinnaṁ ādiyamānoti. |
and if a sudda scorns the sickle and carrying-pole, his proper wealth, he is one who does what should not be done, like a guardian taking what is not given. |
Idaṁ kho, bho gotama, brāhmaṇā suddassa sandhanaṁ paññapenti. |
This is how, Master Gotama, brahmins designate the wealth of a sudda. |
Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. |
Master Gotama, brahmins designate these four kinds of wealth. |
Idha bhavaṁ gotamo kimāhā”ti? |
What does the revered Gotama say about this?” |
“Kiṁ pana, brāhmaṇa, sabbo loko brāhmaṇānaṁ etadabbhanujānāti: |
“But, brahmin, does the whole world authorize the brahmins |
‘imāni cattāri dhanāni paññapentū’”ti? |
to designate these four kinds of wealth?” |
“No hidaṁ, bho gotama”. |
“No, Master Gotama.” |
“Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. |
“Suppose, brahmin, a poor, destitute, and needy man, |
Tassa akāmassa bilaṁ olaggeyyuṁ: |
against his will, were to be assigned a portion of meat, with the words: |
‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti. |
‘Here, good man, you must eat this meat, and you must pay the price for it.’ |
Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṁ samaṇabrāhmaṇānaṁ, atha ca panimāni cattāri dhanāni paññapenti. |
So too, brahmin, without the consent of those ascetics and brahmins, the brahmins designate these four kinds of wealth. |
Ariyaṁ kho ahaṁ, brāhmaṇa, lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. |
Brahmin, I designate the noble supramundane Dhamma as a person’s proper wealth. |
Porāṇaṁ kho panassa mātāpettikaṁ kulavaṁsaṁ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṁ gacchati. |
When one traces back one’s ancient maternal and paternal lineage, however one’s individual existence has come to be, by that one is reckoned. |
Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṁ gacchati; |
If one’s individual existence has come to be in a khattiya family, one is reckoned as a khattiya; |
brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṁ gacchati; |
if one’s individual existence has come to be in a brahmin family, one is reckoned as a brahmin; |
vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṁ gacchati; |
if one’s individual existence has come to be in a vessa family, one is reckoned as a vessa; |
suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṁ gacchati. |
if one’s individual existence has come to be in a sudda family, one is reckoned as a sudda. |
Seyyathāpi, brāhmaṇa, yaṁyadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. |
Just as, brahmin, whatever condition a fire depends upon to burn, by that it is reckoned. |
Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṁ gacchati; |
If a fire burns in dependence on logs, it is reckoned as a log-fire; |
sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṁ gacchati; |
if a fire burns in dependence on wood-chips, it is reckoned as a wood-chip-fire; |
tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṁ gacchati; |
if a fire burns in dependence on grass, it is reckoned as a grass-fire; |
gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṁ gacchati. |
if a fire burns in dependence on cow-dung, it is reckoned as a cow-dung-fire. |
Evameva kho ahaṁ, brāhmaṇa, ariyaṁ lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññapemi. |
So too, brahmin, I designate the noble supramundane Dhamma as a person’s proper wealth. |
Porāṇaṁ kho panassa mātāpettikaṁ kulavaṁsaṁ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṁ gacchati. |
When one traces back one’s ancient maternal and paternal lineage, however one’s individual existence has come to be, by that one is reckoned. |
Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṁ gacchati; |
If one’s individual existence has come to be in a khattiya family, one is reckoned as a khattiya; |
brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṁ gacchati; |
if one’s individual existence has come to be in a brahmin family, one is reckoned as a brahmin; |
vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṁ gacchati; |
if one’s individual existence has come to be in a vessa family, one is reckoned as a vessa; |
suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṁ gacchati. |
if one’s individual existence has come to be in a sudda family, one is reckoned as a sudda. |
Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. |
If, brahmin, one has gone forth from a khattiya family from the home life into homelessness and, by relying on the Dhamma and Vinaya proclaimed by the Tathāgata, abstains from destroying life, from taking what is not given, from unchastity, from false speech, from slanderous speech, from harsh speech, from idle chatter, is uncovetous, with a mind devoid of ill will, and holds right view, he is an accomplisher of this wholesome Dhamma and Way. |
Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. |
If, brahmin, one has gone forth from a brahmin family…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way. |
Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. |
If, brahmin, one has gone forth from a vessa family…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way. |
Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. |
If, brahmin, one has gone forth from a sudda family…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way. |
Taṁ kiṁ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo no vesso no suddo”ti? |
What do you think, brahmin? Is it only a brahmin who is able to develop a mind of loving-kindness in this region, free from hatred and ill will, and not a khattiya, not a vessa, not a sudda?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; |
A khattiya, Master Gotama, is also able to develop a mind of loving-kindness in this region, free from hatred and ill will; |
brāhmaṇopi hi, bho gotama … vessopi hi, bho gotama … suddopi hi, bho gotama … sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun”ti. |
a brahmin, Master Gotama… a vessa, Master Gotama… a sudda, Master Gotama… all four classes, Master Gotama, are able to develop a mind of loving-kindness in this region, free from hatred and ill will.” |
“Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. |
“So too, brahmin, if one has gone forth from a khattiya family…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way. |
Brāhmaṇakulā cepi, brāhmaṇa … vessakulā cepi, brāhmaṇa … suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. |
If from a brahmin family… if from a vessa family… if, brahmin, one has gone forth from a sudda family from the home life into homelessness and, by relying on the Dhamma and Vinaya proclaimed by the Tathāgata, abstains from destroying life…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way. |
Taṁ kiṁ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo no vesso no suddo”ti? |
What do you think, brahmin? Is it only a brahmin who is able to take bath-powder, go to a river, and wash off dust and dirt, and not a khattiya, not a vessa, not a sudda?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Khattiyopi hi, bho gotama, pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ; |
A khattiya, Master Gotama, is also able to take bath-powder, go to a river, and wash off dust and dirt; |
brāhmaṇopi hi, bho gotama … vessopi hi, bho gotama … suddopi hi, bho gotama … sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetun”ti. |
a brahmin, Master Gotama… a vessa, Master Gotama… a sudda, Master Gotama… all four classes, Master Gotama, are able to take bath-powder, go to a river, and wash off dust and dirt.” |
“Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. |
“So too, brahmin, if one has gone forth from a khattiya family…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way. |
Brāhmaṇakulā cepi, brāhmaṇa … vessakulā cepi, brāhmaṇa … suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. |
If from a brahmin family… if from a vessa family… if, brahmin, one has gone forth from a sudda family from the home life into homelessness and, by relying on the Dhamma and Vinaya proclaimed by the Tathāgata, abstains from destroying life…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way. |
Taṁ kiṁ maññasi, brāhmaṇa, idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: |
What do you think, brahmin? Suppose a khattiya king, an anointed monarch, were to gather a hundred men of different births: |
‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggiṁ abhinibbattentu, tejo pātukarontu; |
‘Let those sirs come who were born in khattiya families, brahmin families, or royal families. Taking an upper fire-stick of sākka-wood, sāla-wood, salala-wood, sandalwood, or padumaka-wood, let them kindle a fire, produce heat. |
āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggiṁ abhinibbattentu, tejo pātukarontū’”ti? |
And let those sirs also come who were born in caṇḍāla families, nesāda families, vena families, rathakāra families, or pukkusa families. Taking an upper fire-stick from a dog’s drinking trough, a pig’s trough, a dyer’s trough, or of castor-oil wood, let them kindle a fire, produce heat.’ |
“Taṁ kiṁ maññasi, brāhmaṇa, yo evaṁ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; |
“What do you think, brahmin? The fire kindled, the heat produced, by those born in khattiya families, brahmin families, or royal families, with an upper fire-stick of sākka-wood, sāla-wood, salala-wood, sandalwood, or padumaka-wood – would that fire alone have flame, colour, and radiance, and be able to do the work of a fire? |
yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṁ kātun”ti? |
And the fire kindled, the heat produced, by those born in caṇḍāla families, nesāda families, vena families, rathakāra families, or pukkusa families, with an upper fire-stick from a dog’s drinking trough, a pig’s trough, a dyer’s trough, or of castor-oil wood – would that fire not have flame, colour, or radiance, nor be able to do the work of a fire?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; |
The fire kindled, Master Gotama, the heat produced, by those born in khattiya families, brahmin families, or royal families, with an upper fire-stick of sākka-wood, sāla-wood, salala-wood, sandalwood, or padumaka-wood – that fire would have flame, colour, and radiance, and be able to do the work of a fire. |
yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ. |
And the fire kindled, the heat produced, by those born in caṇḍāla families, nesāda families, vena families, rathakāra families, or pukkusa families, with an upper fire-stick from a dog’s drinking trough, a pig’s trough, a dyer’s trough, or of castor-oil wood – that fire too would have flame, colour, and radiance, and be able to do the work of a fire. |
Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṁ kātun”ti. |
For any fire, Master Gotama, has flame, colour, and radiance, and with any fire one can do the work of a fire.” |
“Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. |
“So too, brahmin, if one has gone forth from a khattiya family…pe… and holds right view, he is an accomplisher of this wholesome Dhamma and Way. |
Brāhmaṇakulā cepi, brāhmaṇa … vessakulā cepi, brāhmaṇa … suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti. |
If from a brahmin family… if from a vessa family… if, brahmin, one has gone forth from a sudda family from the home life into homelessness and, by relying on the Dhamma and Vinaya proclaimed by the Tathāgata, abstains from destroying life, from taking what is not given, from unchastity, from false speech, from slanderous speech, from harsh speech, from idle chatter, is uncovetous, with a mind devoid of ill will, and holds right view, he is an accomplisher of this wholesome Dhamma and Way.” |
Evaṁ vutte, esukārī brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Esukārī said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“Excellent, Master Gotama! Excellent, Master Gotama! …pe… Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life.” |
Esukārīsuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Discourse to Esukārī is finished, the sixth. |
mn97 |
mn97 |
Majjhima Nikāya 97 |
Middle Length Discourses 97 |
Dhanañjānisutta |
To Dhanañjāni |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. |
Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. |
Now on that occasion the Venerable Sāriputta was wandering in the Southern Hills with a large Saṅgha of bhikkhus. |
Atha kho aññataro bhikkhu rājagahe vassaṁvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; |
Then a certain bhikkhu who had spent the rains in Rājagaha went to the Southern Hills, to the Venerable Sāriputta, |
upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. |
and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
When this courteous and amiable talk was finished, he sat down at one side. |
Ekamantaṁ nisinnaṁ kho taṁ bhikkhuṁ āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said to the bhikkhu sitting at one side: |
“kaccāvuso, bhagavā arogo ca balavā cā”ti? |
“Friend, is the Blessed One healthy and strong?” |
“Arogo cāvuso, bhagavā balavā cā”ti. |
“The Blessed One is healthy and strong, friend.” |
“Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā”ti? |
“And is the Saṅgha of bhikkhus healthy and strong, friend?” |
“Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti. |
“The Saṅgha of bhikkhus is also healthy and strong, friend.” |
“Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi. |
“Friend, there is a brahmin named Dhanañjāni at Taṇḍulapālidvāra. |
Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti? |
Is the brahmin Dhanañjāni healthy and strong, friend?” |
“Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā”ti. |
“The brahmin Dhanañjāni is also healthy and strong, friend.” |
“Kacci panāvuso, dhanañjāni brāhmaṇo appamatto”ti? |
“But is the brahmin Dhanañjāni diligent, friend?” |
“Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? |
“How could the brahmin Dhanañjāni be diligent, friend? |
Dhanañjāni, āvuso, brāhmaṇo rājānaṁ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṁ vilumpati. |
Friend, relying on the king, the brahmin Dhanañjāni despoils brahmins and householders, and relying on brahmins and householders, he despoils the king. |
Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā; |
His faithful wife, brought from a faithful family, has died; |
aññāssa bhariyā assaddhā assaddhakulā ānītā”ti. |
and he has brought another wife from an unfaithful family, one without faith.” |
“Dussutaṁ vatāvuso, assumha, dussutaṁ vatāvuso, assumha; |
“It is bad news we have heard, friend, bad news indeed, |
ye mayaṁ dhanañjāniṁ brāhmaṇaṁ pamattaṁ assumha. |
that we hear the brahmin Dhanañjāni is negligent. |
Appeva ca nāma mayaṁ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti? |
Perhaps sometime or other we might meet the brahmin Dhanañjāni, and perhaps there might be some conversation.” |
Atha kho āyasmā sāriputto dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. |
Then the Venerable Sāriputta, after dwelling in the Southern Hills as long as he chose, set out to wander towards Rājagaha. |
Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. |
Wandering by stages, he eventually arrived at Rājagaha. |
Tatra sudaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. |
There the Venerable Sāriputta dwelt at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. |
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. |
Then the Venerable Sāriputta, having dressed in the morning, taking his bowl and outer robe, went into Rājagaha for alms. |
Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. |
Now on that occasion the brahmin Dhanañjāni was having his cows milked outside the city in a cattle pen. |
Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. |
Then the Venerable Sāriputta, after walking for alms in Rājagaha, on returning from his almsround after his meal, went to the brahmin Dhanañjāni. |
Addasā kho dhanañjāni brāhmaṇo āyasmantaṁ sāriputtaṁ dūratova āgacchantaṁ. |
The brahmin Dhanañjāni saw the Venerable Sāriputta coming in the distance. |
Disvāna yenāyasmā sāriputto tenupasaṅkami; |
Seeing him, he went to the Venerable Sāriputta |
upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: |
and said to him: |
“ito, bho sāriputta, payo, pīyataṁ tāva bhattassa kālo bhavissatī”ti. |
“Let Master Sāriputta drink this milk; then it will be time for the meal.” |
“Alaṁ, brāhmaṇa. |
“Enough, brahmin. |
Kataṁ me ajja bhattakiccaṁ. |
My meal for today is finished. |
Amukasmiṁ me rukkhamūle divāvihāro bhavissati. |
I will be spending the day at the root of a certain tree. |
Tattha āgaccheyyāsī”ti. |
Come there.” |
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. |
“Yes, Master,” the brahmin Dhanañjāni replied to the Venerable Sāriputta. |
Atha kho dhanañjāni brāhmaṇo pacchābhattaṁ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; |
Then, after his morning meal was finished, the brahmin Dhanañjāni went to the Venerable Sāriputta |
upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. |
and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
When this courteous and amiable talk was finished, he sat down at one side. |
Ekamantaṁ nisinnaṁ kho dhanañjāniṁ brāhmaṇaṁ āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said to the brahmin Dhanañjāni sitting at one side: |
“kaccāsi, dhanañjāni, appamatto”ti? |
“Are you diligent, Dhanañjāni?” |
“Kuto, bho sāriputta, amhākaṁ appamādo yesaṁ no mātāpitaro posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṁ mittāmaccakaraṇīyaṁ kātabbaṁ, ñātisālohitānaṁ ñātisālohitakaraṇīyaṁ kātabbaṁ, atithīnaṁ atithikaraṇīyaṁ kātabbaṁ, pubbapetānaṁ pubbapetakaraṇīyaṁ kātabbaṁ, devatānaṁ devatākaraṇīyaṁ kātabbaṁ, rañño rājakaraṇīyaṁ kātabbaṁ, ayampi kāyo pīṇetabbo brūhetabbo”ti? |
“How could we be diligent, Master Sāriputta, we who have to support parents, support wife and children, support slaves, workers, and servants, do our duty to friends and companions, do our duty to kinsmen and relatives, do our duty to guests, do our duty to ancestors, do our duty to devas, do our duty to the king, and also this body has to be nourished and fattened?” |
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco mātāpitūnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. |
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his parents, and because of his unrighteous and mismanaged conduct the hell-wardens were to drag him off to hell. |
Labheyya nu kho so ‘ahaṁ kho mātāpitūnaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, mātāpitaro vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? |
Would he be able to get [them to release him by saying]: ‘I misconducted myself in conduct and was unrighteous on account of my parents, let not the hell-wardens [drag me off] to hell’? Or would his parents be able to get [him released by saying]: ‘He misconducted himself in conduct and was unrighteous on our account, let not the hell-wardens [drag him off] to hell’?” |
“No hidaṁ, bho sāriputta. |
“No, Master Sāriputta. |
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. |
Indeed, while he is wailing, the hell-wardens would cast him into hell.” |
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. |
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his wife and children… because of his unrighteous and mismanaged conduct the hell-wardens were to drag him off to hell. |
Labheyya nu kho so ‘ahaṁ kho puttadārassa hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, puttadāro vā panassa labheyya ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi mā naṁ nirayaṁ nirayapālā’”ti? |
Would he be able to get [them to release him by saying]: ‘I misconducted myself in conduct and was unrighteous on account of my wife and children…’? Or would his wife and children be able to get [him released by saying]: ‘He misconducted himself in conduct and was unrighteous on our account…’?” |
“No hidaṁ, bho sāriputta. |
“No, Master Sāriputta. |
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. |
Indeed, while he is wailing, the hell-wardens would cast him into hell.” |
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. |
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his slaves, workers, and servants…?” |
Labheyya nu kho so ‘ahaṁ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, dāsakammakaraporisā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? |
|
“No hidaṁ, bho sāriputta. |
“No, Master Sāriputta. |
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. |
Indeed, while he is wailing, the hell-wardens would cast him into hell.” |
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco mittāmaccānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. |
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his friends and companions…?” |
Labheyya nu kho so ‘ahaṁ kho mittāmaccānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, mittāmaccā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? |
|
“No hidaṁ, bho sāriputta. |
“No, Master Sāriputta. |
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. |
Indeed, while he is wailing, the hell-wardens would cast him into hell.” |
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco ñātisālohitānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. |
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his kinsmen and relatives…?” |
Labheyya nu kho so ‘ahaṁ kho ñātisālohitānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, ñātisālohitā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? |
|
“No hidaṁ, bho sāriputta. |
“No, Master Sāriputta. |
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. |
Indeed, while he is wailing, the hell-wardens would cast him into hell.” |
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco atithīnaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. |
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his guests…?” |
Labheyya nu kho so ‘ahaṁ kho atithīnaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, atithī vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? |
|
“No hidaṁ, bho sāriputta. |
“No, Master Sāriputta. |
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. |
Indeed, while he is wailing, the hell-wardens would cast him into hell.” |
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco pubbapetānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. |
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of his ancestors…?” |
Labheyya nu kho so ‘ahaṁ kho pubbapetānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, pubbapetā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? |
|
“No hidaṁ, bho sāriputta. |
“No, Master Sāriputta. |
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. |
Indeed, while he is wailing, the hell-wardens would cast him into hell.” |
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco devatānaṁ hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. |
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of devas…?” |
Labheyya nu kho so ‘ahaṁ kho devatānaṁ hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, devatā vā panassa labheyyuṁ ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? |
|
“No hidaṁ, bho sāriputta. |
“No, Master Sāriputta. |
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. |
Indeed, while he is wailing, the hell-wardens would cast him into hell.” |
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. |
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous on account of the king…?” |
Labheyya nu kho so ‘ahaṁ kho rañño hetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, rājā vā panassa labheyya ‘eso kho amhākaṁ hetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? |
|
“No hidaṁ, bho sāriputta. |
“No, Master Sāriputta. |
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. |
Indeed, while he is wailing, the hell-wardens would cast him into hell.” |
“Taṁ kiṁ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṁ adhammacariyāvisamacariyāhetu nirayaṁ nirayapālā upakaḍḍheyyuṁ. |
“What do you think, Dhanañjāni? Suppose someone here were to misconduct himself in conduct and be unrighteous for the sake of nourishing and fattening his body, and because of his unrighteous and mismanaged conduct the hell-wardens were to drag him off to hell. |
Labheyya nu kho so ‘ahaṁ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṁ, mā maṁ nirayaṁ nirayapālā’ti, pare vā panassa labheyyuṁ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṁ nirayaṁ nirayapālā’”ti? |
Would he be able to get [them to release him by saying]: ‘I misconducted myself in conduct and was unrighteous for the sake of nourishing and fattening my body…’? Or would others be able to get [him released by saying]: ‘He misconducted himself in conduct and was unrighteous for the sake of nourishing and fattening his body…’?” |
“No hidaṁ, bho sāriputta. |
“No, Master Sāriputta. |
Atha kho naṁ vikkandantaṁyeva niraye nirayapālā pakkhipeyyuṁ”. |
Indeed, while he is wailing, the hell-wardens would cast him into hell.” |
“Taṁ kiṁ maññasi, dhanañjāni, yo vā mātāpitūnaṁ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṁ hetu dhammacārī samacārī assa; |
“What do you think, Dhanañjāni? One who on account of his parents misconducts himself in conduct and is unrighteous, and one who on account of his parents conducts himself in Dhamma and is righteous; |
katamaṁ seyyo”ti? |
which of these is better?” |
“Yo hi, bho sāriputta, mātāpitūnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; |
“One who, Master Sāriputta, on account of his parents misconducts himself in conduct and is unrighteous, that one is not better; |
yo ca kho, bho sāriputta, mātāpitūnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. |
but one who, Master Sāriputta, on account of his parents conducts himself in Dhamma and is righteous, that one is better. |
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.” |
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. |
“There are, Dhanañjāni, other righteous tasks for which one can support one’s parents, and by which one will not do evil kamma, and will also undertake a meritorious path. |
Taṁ kiṁ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; |
“What do you think, Dhanañjāni? One who on account of his wife and children… better?” |
katamaṁ seyyo”ti? |
|
“Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṁ seyyo; |
“One who, Master Sāriputta, on account of his wife and children… that one is not better; |
yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo. |
but one who, Master Sāriputta, on account of his wife and children conducts himself in Dhamma and is righteous, that one is better. |
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.” |
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. |
“There are, Dhanañjāni, other righteous tasks for which one can support one’s wife and children… and will also undertake a meritorious path. |
Taṁ kiṁ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; |
“What do you think, Dhanañjāni? One who on account of his slaves, workers, and servants… better?” |
katamaṁ seyyo”ti? |
|
“Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṁ seyyo; |
“One who, Master Sāriputta, on account of his slaves, workers, and servants… that one is not better; |
yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo. |
but one who, Master Sāriputta, on account of his slaves, workers, and servants conducts himself in Dhamma and is righteous, that one is better. |
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.” |
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. |
“There are, Dhanañjāni, other righteous tasks for which one can support one’s slaves, workers, and servants… and will also undertake a meritorious path. |
Taṁ kiṁ maññasi, dhanañjāni, yo vā mittāmaccānaṁ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṁ hetu dhammacārī samacārī assa; |
“What do you think, Dhanañjāni? One who on account of his friends and companions… better?” |
katamaṁ seyyo”ti? |
|
“Yo hi, bho sāriputta, mittāmaccānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; |
“One who, Master Sāriputta, on account of his friends and companions… that one is not better; |
yo ca kho, bho sāriputta, mittāmaccānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. |
but one who, Master Sāriputta, on account of his friends and companions conducts himself in Dhamma and is righteous, that one is better. |
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.” |
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. |
“There are, Dhanañjāni, other righteous tasks for which one can do one’s duty to friends and companions… and will also undertake a meritorious path. |
Taṁ kiṁ maññasi, dhanañjāni, yo vā ñātisālohitānaṁ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṁ hetu dhammacārī samacārī assa; |
“What do you think, Dhanañjāni? One who on account of his kinsmen and relatives… better?” |
katamaṁ seyyo”ti? |
|
“Yo hi, bho sāriputta, ñātisālohitānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; |
“One who, Master Sāriputta, on account of his kinsmen and relatives… that one is not better; |
yo ca kho, bho sāriputta, ñātisālohitānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. |
but one who, Master Sāriputta, on account of his kinsmen and relatives conducts himself in Dhamma and is righteous, that one is better. |
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.” |
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. |
“There are, Dhanañjāni, other righteous tasks for which one can do one’s duty to kinsmen and relatives… and will also undertake a meritorious path. |
Taṁ kiṁ maññasi, dhanañjāni, yo vā atithīnaṁ hetu adhammacārī visamacārī assa, yo vā atithīnaṁ hetu dhammacārī samacārī assa; |
“What do you think, Dhanañjāni? One who on account of his guests… better?” |
katamaṁ seyyo”ti? |
|
“Yo hi, bho sāriputta, atithīnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; |
“One who, Master Sāriputta, on account of his guests… that one is not better; |
yo ca kho, bho sāriputta, atithīnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. |
but one who, Master Sāriputta, on account of his guests conducts himself in Dhamma and is righteous, that one is better. |
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.” |
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. |
“There are, Dhanañjāni, other righteous tasks for which one can do one’s duty to guests… and will also undertake a meritorious path. |
Taṁ kiṁ maññasi, dhanañjāni, yo vā pubbapetānaṁ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṁ hetu dhammacārī samacārī assa; |
“What do you think, Dhanañjāni? One who on account of his ancestors… better?” |
katamaṁ seyyo”ti? |
|
“Yo hi, bho sāriputta, pubbapetānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; |
“One who, Master Sāriputta, on account of his ancestors… that one is not better; |
yo ca kho, bho sāriputta, pubbapetānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. |
but one who, Master Sāriputta, on account of his ancestors conducts himself in Dhamma and is righteous, that one is better. |
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.” |
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. |
“There are, Dhanañjāni, other righteous tasks for which one can do one’s duty to ancestors… and will also undertake a meritorious path. |
Taṁ kiṁ maññasi, dhanañjāni, yo vā devatānaṁ hetu adhammacārī visamacārī assa, yo vā devatānaṁ hetu dhammacārī samacārī assa; |
“What do you think, Dhanañjāni? One who on account of devas… better?” |
katamaṁ seyyo”ti? |
|
“Yo hi, bho sāriputta, devatānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; |
“One who, Master Sāriputta, on account of devas… that one is not better; |
yo ca kho, bho sāriputta, devatānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. |
but one who, Master Sāriputta, on account of devas conducts himself in Dhamma and is righteous, that one is better. |
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.” |
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. |
“There are, Dhanañjāni, other righteous tasks for which one can do one’s duty to devas… and will also undertake a meritorious path. |
Taṁ kiṁ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; |
“What do you think, Dhanañjāni? One who on account of the king… better?” |
katamaṁ seyyo”ti? |
|
“Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṁ seyyo; |
“One who, Master Sāriputta, on account of the king… that one is not better; |
yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo. |
but one who, Master Sāriputta, on account of the king conducts himself in Dhamma and is righteous, that one is better. |
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.” |
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. |
“There are, Dhanañjāni, other righteous tasks for which one can do one’s duty to the king… and will also undertake a meritorious path. |
Taṁ kiṁ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; |
“What do you think, Dhanañjāni? One who for the sake of nourishing and fattening his body misconducts himself in conduct and is unrighteous, and one who for the sake of nourishing and fattening his body conducts himself in Dhamma and is righteous; |
katamaṁ seyyo”ti? |
which of these is better?” |
“Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṁ seyyo; |
“One who, Master Sāriputta, for the sake of nourishing and fattening his body misconducts himself in conduct and is unrighteous, that one is not better; |
yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. |
but one who, Master Sāriputta, for the sake of nourishing and fattening his body conducts himself in Dhamma and is righteous, that one is better. |
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
Conducting oneself in Dhamma and being righteous is better, Master Sāriputta, than misconducting oneself in conduct and being unrighteous.” |
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṁ brūhetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjitun”ti. |
“There are, Dhanañjāni, other righteous tasks for which one can nourish and fatten one’s body, and by which one will not do evil kamma, and will also undertake a meritorious path.” |
Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. |
Then the brahmin Dhanañjāni, having delighted and rejoiced in the Venerable Sāriputta’s words, rose from his seat and departed. |
Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. |
Then, on a later occasion, the brahmin Dhanañjāni became sick, afflicted, gravely ill. |
Atha kho dhanañjāni brāhmaṇo aññataraṁ purisaṁ āmantesi: |
Then the brahmin Dhanañjāni addressed a certain man: |
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; |
“Come, good man, go to the Blessed One, |
upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: |
and pay homage in my name with your head at his feet, saying: |
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. |
‘Venerable sir, the brahmin Dhanañjāni is sick, afflicted, gravely ill. |
So bhagavato pāde sirasā vandatī’ti. |
He pays homage with his head at the Blessed One’s feet.’ |
Yena cāyasmā sāriputto tenupasaṅkama; |
And go to the Venerable Sāriputta |
upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: |
and pay homage in my name with your head at his feet, saying: |
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. |
‘Venerable sir, the brahmin Dhanañjāni is sick, afflicted, gravely ill. |
So āyasmato sāriputtassa pāde sirasā vandatī’ti. |
He pays homage with his head at the Venerable Sāriputta’s feet.’ |
Evañca vadehi: |
And say this: |
‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. |
‘It would be good if the Venerable Sāriputta would come to the residence of the brahmin Dhanañjāni, out of compassion.’” |
“Evaṁ, bhante”ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, venerable sir,” that man replied to the brahmin Dhanañjāni, and he went to the Blessed One, |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
paid homage to him, and sat down at one side. |
Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: |
Sitting at one side, that man said to the Blessed One: |
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. |
“Venerable sir, the brahmin Dhanañjāni is sick, afflicted, gravely ill. |
So bhagavato pāde sirasā vandatī”ti. |
He pays homage with his head at the Blessed One’s feet.” |
Yena cāyasmā sāriputto tenupasaṅkami; |
Then he went to the Venerable Sāriputta, |
upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. |
paid homage to him, and sat down at one side. |
Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca: |
Sitting at one side, that man said to the Venerable Sāriputta: |
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. |
“Venerable sir, the brahmin Dhanañjāni is sick, afflicted, gravely ill. |
So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti: |
He pays homage with his head at the Venerable Sāriputta’s feet, and he says this: |
‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. |
‘It would be good if the Venerable Sāriputta would come to the residence of the brahmin Dhanañjāni, out of compassion.’” |
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena. |
The Venerable Sāriputta consented by silence. |
Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṁ tenupasaṅkami; |
Then the Venerable Sāriputta, having dressed, taking his bowl and outer robe, went to the residence of the brahmin Dhanañjāni. |
upasaṅkamitvā paññatte āsane nisīdi. |
Having gone, he sat down on the seat prepared. |
Nisajja kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ etadavoca: |
Sitting there, the Venerable Sāriputta said to the brahmin Dhanañjāni: |
“kacci te, dhanañjāni, khamanīyaṁ, kacci yāpanīyaṁ? |
“I hope you are keeping well, Dhanañjāni, I hope you are comfortable. |
Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? |
I hope your painful feelings are subsiding and not increasing. |
Paṭikkamosānaṁ paññāyati, no abhikkamo”ti? |
Is their subsidence apparent, and not their increase?” |
“Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. |
“I am not keeping well, Master Sāriputta, I am not comfortable. |
Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. |
My painful feelings are strong and increasing, not subsiding. |
Abhikkamosānaṁ paññāyati, no paṭikkamo. |
Their increase is apparent, not their subsidence. |
Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; |
Just as if, Master Sāriputta, a strong man were to crush one’s head with a sharp sword; |
evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti. |
even so, Master Sāriputta, terrible winds are racking my head. |
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. |
I am not keeping well, Master Sāriputta, I am not comfortable. |
Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. |
My painful feelings are strong and increasing, not subsiding. |
Abhikkamosānaṁ paññāyati, no paṭikkamo. |
Their increase is apparent, not their subsidence. |
Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; |
Just as if, Master Sāriputta, a strong man were to give one a headband with a tight leather strap; |
evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. |
even so, Master Sāriputta, there are terrible pains in my head. |
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. |
I am not keeping well, Master Sāriputta, I am not comfortable. |
Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. |
My painful feelings are strong and increasing, not subsiding. |
Abhikkamosānaṁ paññāyati, no paṭikkamo. |
Their increase is apparent, not their subsidence. |
Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; |
Just as if, Master Sāriputta, a skilled butcher or his apprentice were to carve up an ox’s belly with a sharp butcher’s knife; |
evameva kho, bho sāriputta, adhimattā vātā kucchiṁ parikantanti. |
even so, Master Sāriputta, terrible winds are carving up my belly. |
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. |
I am not keeping well, Master Sāriputta, I am not comfortable. |
Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. |
My painful feelings are strong and increasing, not subsiding. |
Abhikkamosānaṁ paññāyati, no paṭikkamo. |
Their increase is apparent, not their subsidence. |
Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; |
Just as if, Master Sāriputta, two strong men were to seize a weaker man by both arms and roast and burn him over a pit of hot coals; |
evameva kho, bho sāriputta, adhimatto kāyasmiṁ ḍāho. |
even so, Master Sāriputta, there is a terrible burning in my body. |
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. |
I am not keeping well, Master Sāriputta, I am not comfortable. |
Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. |
My painful feelings are strong and increasing, not subsiding. |
Abhikkamosānaṁ paññāyati, no paṭikkamo”ti. |
Their increase is apparent, not their subsidence.” |
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—nirayo vā tiracchānayoni vā”ti? |
“What do you think, Dhanañjāni, which is the better: hell or the animal realm?” |
“Nirayā, bho sāriputta, tiracchānayoni seyyo”ti. |
“The animal realm is better than hell, Master Sāriputta.” |
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—tiracchānayoni vā pettivisayo vā”ti? |
“What do you think, Dhanañjāni, which is the better: the animal realm or the sphere of ghosts?” |
“Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti. |
“The sphere of ghosts is better than the animal realm, Master Sāriputta.” |
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—pettivisayo vā manussā vā”ti? |
“What do you think, Dhanañjāni, which is the better: the sphere of ghosts or human beings?” |
“Pettivisayā, bho sāriputta, manussā seyyo”ti. |
“Human beings are better than the sphere of ghosts, Master Sāriputta.” |
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—manussā vā cātumahārājikā vā devā”ti? |
“What do you think, Dhanañjāni, which is the better: human beings or the devas of the Four Great Kings?” |
“Manussehi, bho sāriputta, cātumahārājikā devā seyyo”ti. |
“The devas of the Four Great Kings are better than human beings, Master Sāriputta.” |
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—cātumahārājikā vā devā tāvatiṁsā vā devā”ti? |
“What do you think, Dhanañjāni, which is the better: the devas of the Four Great Kings or the Tāvatiṃsa devas?” |
“Cātumahārājikehi, bho sāriputta, devehi tāvatiṁsā devā seyyo”ti. |
“The Tāvatiṃsa devas are better than the devas of the Four Great Kings, Master Sāriputta.” |
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—tāvatiṁsā vā devā yāmā vā devā”ti? |
“What do you think, Dhanañjāni, which is the better: the Tāvatiṃsa devas or the Yāma devas?” |
“Tāvatiṁsehi, bho sāriputta, devehi yāmā devā seyyo”ti. |
“The Yāma devas are better than the Tāvatiṃsa devas, Master Sāriputta.” |
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—yāmā vā devā tusitā vā devā”ti? |
“What do you think, Dhanañjāni, which is the better: the Yāma devas or the Tusita devas?” |
“Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti. |
“The Tusita devas are better than the Yāma devas, Master Sāriputta.” |
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—tusitā vā devā nimmānaratī vā devā”ti? |
“What do you think, Dhanañjāni, which is the better: the Tusita devas or the Nimmānaratī devas?” |
“Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti. |
“The Nimmānaratī devas are better than the Tusita devas, Master Sāriputta.” |
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo—nimmānaratī vā devā paranimmitavasavattī vā devā”ti? |
“What do you think, Dhanañjāni, which is the better: the Nimmānaratī devas or the Paranimmitavasavattī devas?” |
“Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti. |
“The Paranimmitavasavattī devas are better than the Nimmānaratī devas, Master Sāriputta.” |
“Taṁ kiṁ maññasi, dhanañjāni, katamaṁ seyyo paranimmitavasavattī vā devā brahmaloko vā”ti? |
“What do you think, Dhanañjāni, which is the better: the Paranimmitavasavattī devas or the Brahmā world?” |
“‘Brahmaloko’ti—bhavaṁ sāriputto āha; |
“‘Brahmā world’—Master Sāriputta said; |
‘brahmaloko’ti—bhavaṁ sāriputto āhā”ti. |
‘Brahmā world’—Master Sāriputta said.” |
Atha kho āyasmato sāriputtassa etadahosi: |
Then it occurred to the Venerable Sāriputta: |
“ime kho brāhmaṇā brahmalokādhimuttā. |
“These brahmins are devoted to the Brahmā world. |
Yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan”ti. |
Suppose I were to teach the brahmin Dhanañjāni the path to companionship with Brahmā.” |
“Brahmānaṁ te, dhanañjāni, sahabyatāya maggaṁ desessāmi; |
“I will teach you, Dhanañjāni, the path to companionship with Brahmā; |
taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
listen and attend closely to what I shall say.” |
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. |
“Yes, Master,” the brahmin Dhanañjāni replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“katamo ca, dhanañjāni, brahmānaṁ sahabyatāya maggo? |
“And what, Dhanañjāni, is the path to companionship with Brahmā? |
Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
Here, Dhanañjāni, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo. |
This, Dhanañjāni, is a path to companionship with Brahmā. |
Puna caparaṁ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā …pe… |
Furthermore, Dhanañjāni, a bhikkhu dwells pervading one quarter with a mind imbued with compassion…pe… |
muditāsahagatena cetasā … |
with a mind imbued with altruistic joy… |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Ayaṁ kho, dhanañjāni, brahmānaṁ sahabyatāya maggo”ti. |
This, Dhanañjāni, is also a path to companionship with Brahmā.” |
“Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi: |
“Then, Master Sāriputta, pay homage in my name with your head at the Blessed One’s feet, saying: |
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. |
‘Venerable sir, the brahmin Dhanañjāni is sick, afflicted, gravely ill. |
So bhagavato pāde sirasā vandatī’”ti. |
He pays homage with his head at the Blessed One’s feet.’” |
Atha kho āyasmā sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. |
Then the Venerable Sāriputta, having established the brahmin Dhanañjāni in the inferior Brahmā world when there was still more to be done, rose from his seat and departed. |
Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji. |
Then, not long after the Venerable Sāriputta had departed, the brahmin Dhanañjāni died and was reborn in the Brahmā world. |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“eso, bhikkhave, sāriputto dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti. |
“Bhikkhus, Sāriputta, having established the brahmin Dhanañjāni in the inferior Brahmā world when there was still more to be done, has risen from his seat and departed.” |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: |
Then the Venerable Sāriputta went to the Blessed One, paid homage to him, sat down at one side, and said to the Blessed One: |
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī”ti. |
“Venerable sir, the brahmin Dhanañjāni is sick, afflicted, gravely ill; he pays homage with his head at the Blessed One’s feet.” |
“Kiṁ pana tvaṁ, sāriputta, dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti? |
“But why, Sāriputta, did you establish the brahmin Dhanañjāni in the inferior Brahmā world when there was still more to be done, and then rise from your seat and depart?” |
“Mayhaṁ kho, bhante, evaṁ ahosi: |
“Venerable sir, it occurred to me: |
‘ime kho brāhmaṇā brahmalokādhimuttā, yannūnāhaṁ dhanañjānissa brāhmaṇassa brahmānaṁ sahabyatāya maggaṁ deseyyan’”ti. |
‘These brahmins are devoted to the Brahmā world. Suppose I were to teach the brahmin Dhanañjāni the path to companionship with Brahmā.’” |
“Kālaṅkato ca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti. |
“The brahmin Dhanañjāni has died, Sāriputta, and has been reborn in the Brahmā world.” |
Dhanañjānisuttaṁ niṭṭhitaṁ sattamaṁ. |
The Discourse to Dhanañjāni is finished, the seventh. |
mn98 |
mn98 |
Majjhima Nikāya 98 |
Middle Length Discourses 98 |
Vāseṭṭhasutta |
To Vāseṭṭha |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
Thus have I heard. On one occasion the Blessed One was dwelling at Icchānaṅgala, in the Icchānaṅgala Wood. |
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ—caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. |
Now on that occasion many very well-known, very wealthy brahmins were staying in Icchānaṅgala, namely, the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other very well-known, very wealthy brahmins. |
Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: |
Then, while the young brahmins Vāseṭṭha and Bhāradvāja were walking and wandering for exercise, this discussion arose between them: |
“kathaṁ, bho, brāhmaṇo hotī”ti? |
“How, sir, is one a brahmin?” |
Bhāradvājo māṇavo evamāha: |
The young brahmin Bhāradvāja said this: |
“yato kho, bho, ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena—ettāvatā kho, bho, brāhmaṇo hotī”ti. |
“When, sir, one is well born on both sides, of pure maternal and paternal descent, seven generations back, unassailable and unblemished in regard to birth—in this way, sir, one is a brahmin.” |
Vāseṭṭho māṇavo evamāha: |
The young brahmin Vāseṭṭha said this: |
“yato kho, bho, sīlavā ca hoti vattasampanno ca—ettāvatā kho, bho, brāhmaṇo hotī”ti. |
“When, sir, one is virtuous and endowed with good conduct—in this way, sir, one is a brahmin.” |
Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ. |
Neither was the young brahmin Bhāradvāja able to convince the young brahmin Vāseṭṭha, nor was the young brahmin Vāseṭṭha able to convince the young brahmin Bhāradvāja. |
Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: |
Then the young brahmin Vāseṭṭha addressed the young brahmin Bhāradvāja: |
“ayaṁ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
“Sir Bhāradvāja, this recluse Gotama, a son of the Sakyans, gone forth from a Sakyan family, is dwelling at Icchānaṅgala in the Icchānaṅgala Wood. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now a good report of this revered Gotama has been spread to this effect: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, peerless leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ |
Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; |
Come, Sir Bhāradvāja, let us go to the recluse Gotama; |
upasaṅkamitvā samaṇaṁ gotamaṁ etamatthaṁ pucchissāma. |
having approached the recluse Gotama, we shall ask him about this matter. |
Yathā no samaṇo gotamo byākarissati tathā naṁ dhāressāmā”ti. |
As the recluse Gotama explains it to us, so we shall remember it.” |
“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi. |
“Yes, sir,” the young brahmin Bhāradvāja replied to the young brahmin Vāseṭṭha. |
Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; |
Then the young brahmins Vāseṭṭha and Bhāradvāja went to the Blessed One |
upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. |
and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. |
When this courteous and amiable talk was finished, they sat down at one side. |
Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi: |
Sitting at one side, the young brahmin Vāseṭṭha addressed the Blessed One in stanzas: |
“Anuññātapaṭiññātā, |
“We are both acknowledged and renowned, |
tevijjā mayamasmubho; |
both masters of the three Vedas; |
Ahaṁ pokkharasātissa, |
I am Pokkharasāti’s pupil, |
tārukkhassāyaṁ māṇavo. |
this young man is Tārukkha’s. |
Tevijjānaṁ yadakkhātaṁ, |
In all that the Vedic masters teach, |
tatra kevalinosmase; |
there we are consummate; |
Padakasmā veyyākaraṇā, |
We are philologists, grammarians, |
jappe ācariyasādisā; |
like our teachers in recitation. |
Tesaṁ no jātivādasmiṁ, |
We have a dispute, Gotama, |
vivādo atthi gotama. |
concerning the matter of birth. |
Jātiyā brāhmaṇo hoti, |
Bhāradvāja says |
bhāradvājo iti bhāsati; |
one is a brahmin by birth; |
Ahañca kammunā brūmi, |
And I say by kamma; |
evaṁ jānāhi cakkhuma. |
understand this, O Seer. |
Te na sakkoma ñāpetuṁ, |
We are unable to convince |
aññamaññaṁ mayaṁ ubho; |
each other, we two; |
Bhavantaṁ puṭṭhumāgamā, |
We have come to ask the Master, |
sambuddhaṁ iti vissutaṁ. |
renowned as a Sammāsambuddha. |
Candaṁ yathā khayātītaṁ, |
Just as people, with hands joined in reverence, |
pecca pañjalikā janā; |
pay homage to the moon when it has passed its waning phase; |
Vandamānā namassanti, |
So in the world they honour Gotama. |
lokasmiṁ gotamaṁ. |
|
Cakkhuṁ loke samuppannaṁ, |
We ask Gotama, the eye |
mayaṁ pucchāma gotamaṁ; |
that has arisen in the world: |
Jātiyā brāhmaṇo hoti, |
Is one a brahmin by birth, |
udāhu bhavati kammunā; |
or does one become so by kamma? |
Ajānataṁ no pabrūhi, |
Explain this to us who do not know, |
yathā jānemu brāhmaṇan”ti. |
so that we may know a brahmin.” |
“Tesaṁ vo ahaṁ byakkhissaṁ, |
“I shall explain to you, |
(vāseṭṭhāti bhagavā) |
(the Blessed One said to Vāseṭṭha) |
Anupubbaṁ yathātathaṁ; |
In due order, truthfully, |
Jātivibhaṅgaṁ pāṇānaṁ, |
The division of birth among living beings, |
Aññamaññāhi jātiyo. |
For their births are indeed different. |
Tiṇarukkhepi jānātha, |
Know the grasses and the trees, |
na cāpi paṭijānare; |
though they do not profess it; |
Liṅgaṁ jātimayaṁ tesaṁ, |
The mark of their birth is innate, |
aññamaññā hi jātiyo. |
for their births are indeed different. |
Tato kīṭe paṭaṅge ca, |
Then moths and butterflies, |
yāva kunthakipillike; |
and up to ants and termites; |
Liṅgaṁ jātimayaṁ tesaṁ, |
The mark of their birth is innate, |
aññamaññā hi jātiyo. |
for their births are indeed different. |
Catuppadepi jānātha, |
Know also the four-footed creatures, |
khuddake ca mahallake; |
both small and large; |
Liṅgaṁ jātimayaṁ tesaṁ, |
The mark of their birth is innate, |
aññamaññā hi jātiyo. |
for their births are indeed different. |
Pādudarepi jānātha, |
Know also those whose bellies are feet, |
urage dīghapiṭṭhike; |
the long-backed serpents; |
Liṅgaṁ jātimayaṁ tesaṁ, |
The mark of their birth is innate, |
aññamaññā hi jātiyo. |
for their births are indeed different. |
Tato macchepi jānātha, |
Then know also the fish, |
udake vārigocare; |
that live in the water, feeding in the water; |
Liṅgaṁ jātimayaṁ tesaṁ, |
The mark of their birth is innate, |
aññamaññā hi jātiyo. |
for their births are indeed different. |
Tato pakkhīpi jānātha, |
Then know also the birds, |
pattayāne vihaṅgame; |
that travel by their wings, moving through the sky; |
Liṅgaṁ jātimayaṁ tesaṁ, |
The mark of their birth is innate, |
aññamaññā hi jātiyo. |
for their births are indeed different. |
Yathā etāsu jātīsu, |
As in these births |
liṅgaṁ jātimayaṁ puthu; |
the mark of birth is manifold, innate; |
Evaṁ natthi manussesu, |
So among humans there is no |
liṅgaṁ jātimayaṁ puthu. |
manifold, innate mark of birth. |
Na kesehi na sīsehi, |
Not by hair, not by head, |
na kaṇṇehi na akkhīhi; |
not by ears, not by eyes, |
Na mukhena na nāsāya, |
Not by mouth, not by nose, |
na oṭṭhehi bhamūhi vā. |
not by lips, or by brows. |
Na gīvāya na aṁsehi, |
Not by shoulders, not by neck, |
na udarena na piṭṭhiyā; |
not by belly, not by back, |
Na soṇiyā na urasā, |
Not by buttocks, not by breast, |
na sambādhe na methune. |
not by genitals, not by sexual union. |
Na hatthehi na pādehi, |
Not by hands, not by feet, |
naṅgulīhi nakhehi vā; |
not by fingers, not by nails, |
Na jaṅghāhi na ūrūhi, |
Not by shins, not by thighs, |
na vaṇṇena sarena vā; |
not by colour, or by voice; |
Liṅgaṁ jātimayaṁ neva, |
The mark of birth is not innate, |
yathā aññāsu jātisu. |
as it is in other births. |
Paccattañca sarīresu, |
In human bodies individually, |
manussesvetaṁ na vijjati; |
this difference is not found; |
Vokārañca manussesu, |
The difference among humans |
samaññāya pavuccati. |
is spoken of by designation. |
Yo hi koci manussesu, |
Whoever among humans |
gorakkhaṁ upajīvati; |
lives by tending cattle; |
Evaṁ vāseṭṭha jānāhi, |
Know this, Vāseṭṭha, |
kassako so na brāhmaṇo. |
he is a farmer, not a brahmin. |
Yo hi koci manussesu, |
Whoever among humans |
puthusippena jīvati; |
lives by varied crafts; |
Evaṁ vāseṭṭha jānāhi, |
Know this, Vāseṭṭha, |
sippiko so na brāhmaṇo. |
he is an artisan, not a brahmin. |
Yo hi koci manussesu, |
Whoever among humans |
vohāraṁ upajīvati; |
lives by trade; |
Evaṁ vāseṭṭha jānāhi, |
Know this, Vāseṭṭha, |
vāṇijo so na brāhmaṇo. |
he is a merchant, not a brahmin. |
Yo hi koci manussesu, |
Whoever among humans |
parapessena jīvati; |
lives by serving others; |
Evaṁ vāseṭṭha jānāhi, |
Know this, Vāseṭṭha, |
pessako so na brāhmaṇo. |
he is a servant, not a brahmin. |
Yo hi koci manussesu, |
Whoever among humans |
adinnaṁ upajīvati; |
lives by taking what is not given; |
Evaṁ vāseṭṭha jānāhi, |
Know this, Vāseṭṭha, |
coro eso na brāhmaṇo. |
he is a thief, not a brahmin. |
Yo hi koci manussesu, |
Whoever among humans |
issatthaṁ upajīvati; |
lives by archery; |
Evaṁ vāseṭṭha jānāhi, |
Know this, Vāseṭṭha, |
yodhājīvo na brāhmaṇo. |
he is a soldier, not a brahmin. |
Yo hi koci manussesu, |
Whoever among humans |
porohiccena jīvati; |
lives by priestly duties; |
Evaṁ vāseṭṭha jānāhi, |
Know this, Vāseṭṭha, |
yājako so na brāhmaṇo. |
he is a sacrificer, not a brahmin. |
Yo hi koci manussesu, |
Whoever among humans |
gāmaṁ raṭṭhañca bhuñjati; |
enjoys a village and a kingdom; |
Evaṁ vāseṭṭha jānāhi, |
Know this, Vāseṭṭha, |
rājā eso na brāhmaṇo. |
he is a king, not a brahmin. |
Na cāhaṁ brāhmaṇaṁ brūmi, |
I do not call one a brahmin |
yonijaṁ mattisambhavaṁ; |
because of his origin or mother; |
Bhovādi nāma so hoti, |
He may be one who says ‘sir,’ |
sace hoti sakiñcano; |
if he has possessions; |
Akiñcanaṁ anādānaṁ, |
The one who is without possessions, without clinging— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Sabbasaṁyojanaṁ chetvā, |
One who, having cut all fetters, |
yo ve na paritassati; |
indeed does not tremble; |
Saṅgātigaṁ visaṁyuttaṁ, |
Gone beyond attachments, detached— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Chetvā naddhiṁ varattañca, |
Having cut the strap and thong, |
sandānaṁ sahanukkamaṁ; |
the cord with its appurtenances; |
Ukkhittapalighaṁ buddhaṁ, |
Having lifted the bar, enlightened— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Akkosaṁ vadhabandhañca, |
One who, though innocent, endures |
aduṭṭho yo titikkhati; |
abuse, beating, and bonds; |
Khantībalaṁ balānīkaṁ, |
Whose power is patience, whose army is strength— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Akkodhanaṁ vatavantaṁ, |
Without anger, observant of vows, |
sīlavantaṁ anussadaṁ; |
virtuous, without conceit; |
Dantaṁ antimasārīraṁ, |
Tamed, bearing his final body— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Vāripokkharapatteva, |
Like water on a lotus leaf, |
āraggeriva sāsapo; |
like a mustard seed on a needle’s point; |
Yo na limpati kāmesu, |
One who is not smeared by sensual pleasures— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Yo dukkhassa pajānāti, |
One who understands for himself |
idheva khayamattano; |
the destruction of his own suffering here; |
Pannabhāraṁ visaṁyuttaṁ, |
With burden laid down, detached— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Gambhīrapaññaṁ medhāviṁ, |
Wise, with profound wisdom, |
maggāmaggassa kovidaṁ; |
skilled in the path and not the path; |
Uttamatthamanuppattaṁ, |
Having attained the supreme goal— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Asaṁsaṭṭhaṁ gahaṭṭhehi, |
Unattached to both householders |
anāgārehi cūbhayaṁ; |
and to the homeless; |
Anokasārimappicchaṁ, |
Wandering without a home, of few wishes— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Nidhāya daṇḍaṁ bhūtesu, |
Having laid aside the rod towards beings, |
tasesu thāvaresu ca; |
towards the timid and the strong; |
Yo na hanti na ghāteti, |
One who neither kills nor causes to kill— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Aviruddhaṁ viruddhesu, |
Unobstructing among the obstructing, |
attadaṇḍesu nibbutaṁ; |
peaceful among those with rod in hand; |
Sādānesu anādānaṁ, |
Unclinging among the clinging— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Yassa rāgo ca doso ca, |
One from whom lust and hate, |
māno makkho ca ohito; |
pride and contempt have fallen away; |
Sāsaporiva āraggā, |
Like a mustard seed from a needle’s point— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Akakkasaṁ viññāpaniṁ, |
One who would utter speech |
giraṁ saccaṁ udīraye; |
that is gentle, instructive, and true; |
Yāya nābhisajje kiñci, |
By which he would not offend anyone— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Yo ca dīghaṁ va rassaṁ vā, |
One who, whether long or short, |
aṇuṁ thūlaṁ subhāsubhaṁ; |
small or great, fair or foul; |
Loke adinnaṁ nādeti, |
Takes nothing in the world that is not given— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Āsā yassa na vijjanti, |
One for whom there are no aspirations, |
asmiṁ loke paramhi ca; |
for this world or the next; |
Nirāsāsaṁ visaṁyuttaṁ, |
Desireless, detached— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Yassālayā na vijjanti, |
One for whom there are no attachments, |
aññāya akathaṅkathiṁ; |
who, having understood, is free from doubt; |
Amatogadhaṁ anuppattaṁ, |
Having plunged into and attained the Deathless— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Yodhapuññañca pāpañca, |
One who here has overcome the tie |
ubho saṅgaṁ upaccagā; |
to both merit and demerit; |
Asokaṁ virajaṁ suddhaṁ, |
Sorrowless, dustless, pure— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Candaṁ va vimalaṁ suddhaṁ, |
Like the moon, spotless, pure, |
vippasannaṁ anāvilaṁ; |
clear, and untroubled; |
Nandībhavaparikkhīṇaṁ, |
One in whom delight in existence is exhausted— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Yo imaṁ palipathaṁ duggaṁ, |
One who has passed beyond this difficult path, |
saṁsāraṁ mohamaccagā; |
this saṃsāra, this delusion; |
Tiṇṇo pāraṅgato jhāyī, |
Crossed over, gone beyond, a jhāna-meditator, |
anejo akathaṅkathī; |
unwavering, free from doubt; |
Anupādāya nibbuto, |
Clinging to nothing, extinguished— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Yodhakāme pahantvāna, |
One who here, having abandoned sensual pleasures, |
anāgāro paribbaje; |
would wander homeless; |
Kāmabhavaparikkhīṇaṁ, |
One in whom sensual existence is exhausted— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Yodhataṇhaṁ pahantvāna, |
One who here, having abandoned craving, |
anāgāro paribbaje; |
would wander homeless; |
Taṇhābhavaparikkhīṇaṁ, |
One in whom craving for existence is exhausted— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Hitvā mānusakaṁ yogaṁ, |
Having forsaken the human yoke, |
dibbaṁ yogaṁ upaccagā; |
having overcome the divine yoke; |
Sabbayogavisaṁyuttaṁ, |
Detached from all yokes— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Hitvā ratiñca aratiṁ, |
Having forsaken delight and aversion, |
sītībhūtaṁ nirūpadhiṁ; |
become cool, without acquisitions; |
Sabbalokābhibhuṁ vīraṁ, |
A hero who has conquered all worlds— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Cutiṁ yo vedi sattānaṁ, |
One who knows the passing away of beings |
upapattiñca sabbaso; |
and their rebirth in every way; |
Asattaṁ sugataṁ buddhaṁ, |
Unattached, well-gone, enlightened— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Yassa gatiṁ na jānanti, |
One whose destiny devas, |
devā gandhabbamānusā; |
gandhabbas, and humans do not know; |
Khīṇāsavaṁ arahantaṁ, |
With taints exhausted, an arahant— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Yassa pure ca pacchā ca, |
One for whom there is nothing |
majjhe ca natthi kiñcanaṁ; |
before, after, or in between; |
Akiñcanaṁ anādānaṁ, |
Without possessions, without clinging— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Usabhaṁ pavaraṁ vīraṁ, |
A bull, pre-eminent, a hero, |
mahesiṁ vijitāvinaṁ; |
a great sage, a victor; |
Anejaṁ nhātakaṁ buddhaṁ, |
Unwavering, washed, enlightened— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Pubbenivāsaṁ yo vedi, |
One who knows his past abodes, |
saggāpāyañca passati; |
who sees heaven and hell; |
Atho jātikkhayaṁ patto, |
And has reached the destruction of birth— |
tamahaṁ brūmi brāhmaṇaṁ. |
him I call a brahmin. |
Samaññā hesā lokasmiṁ, |
For ‘name’ and ‘clan’ are designations |
nāmagottaṁ pakappitaṁ; |
established in the world; |
Sammuccā samudāgataṁ, |
Originating by convention, |
tattha tattha pakappitaṁ. |
established here and there. |
Dīgharattānusayitaṁ, |
Those who do not know this view, |
diṭṭhigatamajānataṁ; |
long ensnared by wrong views; |
Ajānantā no pabrunti, |
Not knowing, they tell us: |
jātiyā hoti brāhmaṇo. |
‘One is a brahmin by birth.’ |
Na jaccā brāhmaṇo hoti, |
Not by birth is one a brahmin, |
na jaccā hoti abrāhmaṇo; |
not by birth is one a non-brahmin; |
Kammunā brāhmaṇo hoti, |
By kamma one is a brahmin, |
kammunā hoti abrāhmaṇo. |
by kamma one is a non-brahmin. |
Kassako kammunā hoti, |
By kamma one is a farmer, |
sippiko hoti kammunā; |
by kamma one is an artisan; |
Vāṇijo kammunā hoti, |
By kamma one is a merchant, |
pessako hoti kammunā. |
by kamma one is a servant. |
Coropi kammunā hoti, |
By kamma one is a thief, |
yodhājīvopi kammunā; |
by kamma one is a soldier; |
Yājako kammunā hoti, |
By kamma one is a sacrificer, |
rājāpi hoti kammunā. |
by kamma one is also a king. |
Evametaṁ yathābhūtaṁ, |
Thus the wise see kamma |
kammaṁ passanti paṇḍitā; |
as it really is; |
Paṭiccasamuppādadassā, |
Seers of dependent origination, |
kammavipākakovidā. |
skilled in kamma and its result. |
Kammunā vattati loko, |
By kamma the world revolves, |
kammunā vattati pajā; |
by kamma humanity revolves; |
Kammanibandhanā sattā, |
Beings are bound by kamma, |
rathassāṇīva yāyato. |
like a chariot wheel by its linchpin. |
Tapena brahmacariyena, |
By austerity, by the holy life, |
saṁyamena damena ca; |
by self-control, and by taming; |
Etena brāhmaṇo hoti, |
By this one is a brahmin, |
etaṁ brāhmaṇamuttamaṁ. |
this is the supreme brahminhood. |
Tīhi vijjāhi sampanno, |
Endowed with the three true knowledges, |
santo khīṇapunabbhavo; |
peaceful, with renewed existence exhausted; |
Evaṁ vāseṭṭha jānāhi, |
Know this, Vāseṭṭha, |
brahmā sakko vijānatan”ti. |
as the Brahmā and Sakka of the wise.” |
Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: |
When this was said, the young brahmins Vāseṭṭha and Bhāradvāja said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; |
It is as if, Master Gotama, one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight could see forms; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by the revered Gotama. |
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
We go to the revered Gotama for refuge, and to the Dhamma, and to the Saṅgha of bhikkhus. |
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti. |
May the revered Gotama accept us as lay followers who have gone for refuge from this day forth for life.” |
Vāseṭṭhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Discourse to Vāseṭṭha is finished, the eighth. |
mn99 |
mn99 |
Majjhima Nikāya 99 |
Middle Length Discourses 99 |
Subhasutta |
To Subha |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. |
Now on that occasion the young brahmin Subha, Todeyya’s son, was dwelling in Sāvatthī in the residence of a certain householder on some business or other. |
Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṁ gahapatiṁ etadavoca: |
Then Subha the young brahmin, Todeyya’s son, said to the householder in whose residence he was staying: |
“sutaṁ metaṁ, gahapati: |
“Householder, I have heard: |
‘avivittā sāvatthī arahantehī’ti. |
‘Sāvatthī is not devoid of arahants.’ |
Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāmā”ti? |
What ascetic or brahmin might we visit today?” |
“Ayaṁ, bhante, bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
“Venerable sir, this Blessed One is dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Taṁ, bhante, bhagavantaṁ payirupāsassū”ti. |
Visit that Blessed One, venerable sir.” |
Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; |
Then Subha the young brahmin, Todeyya’s son, having assented to that householder, went to the Blessed One |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
When this courteous and amiable talk was finished, he sat down at one side. |
Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca: |
Sitting to one side, Subha the young brahmin, Todeyya’s son, said to the Blessed One: |
“brāhmaṇā, bho gotama, evamāhaṁsu: |
“Master Gotama, brahmins say this: |
‘gahaṭṭho ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ, na pabbajito ārādhako hoti ñāyaṁ dhammaṁ kusalan’ti. |
‘A householder is an accomplisher of the right way, the wholesome Dhamma; one who has gone forth is not an accomplisher of the right way, the wholesome Dhamma.’ |
Idha bhavaṁ gotamo kimāhā”ti? |
What does the revered Gotama say about this?” |
“Vibhajjavādo kho ahamettha, māṇava; |
“I make a distinction here, young man; |
nāhamettha ekaṁsavādo. |
I do not make a categorical statement. |
Gihissa vāhaṁ, māṇava, pabbajitassa vā micchāpaṭipattiṁ na vaṇṇemi. |
I do not praise wrong practice whether for a householder or for one who has gone forth, young man. |
Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. |
For whether a householder or one who has gone forth is practising wrongly, because of his wrong practice he is not an accomplisher of the right way, the wholesome Dhamma. |
Gihissa vāhaṁ, māṇava, pabbajitassa vā sammāpaṭipattiṁ vaṇṇemi. |
I praise right practice whether for a householder or for one who has gone forth, young man. |
Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti. |
For whether a householder or one who has gone forth is practising rightly, because of his right practice he is an accomplisher of the right way, the wholesome Dhamma.” |
“Brāhmaṇā, bho gotama, evamāhaṁsu: |
“Brahmins, Master Gotama, say this: |
‘mahaṭṭhamidaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ gharāvāsakammaṭṭhānaṁ mahapphalaṁ hoti; |
‘This household life is a work of great responsibility, much business, great undertakings, and great enterprises, and it is of great fruit; |
appaṭṭhamidaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ pabbajjā kammaṭṭhānaṁ appaphalaṁ hotī’ti. |
this going forth is a work of little responsibility, little business, few undertakings, and few enterprises, and it is of little fruit.’ |
Idha bhavaṁ gotamo kimāhā”ti. |
What does the revered Gotama say about this?” |
“Etthāpi kho ahaṁ, māṇava, vibhajjavādo; |
“Here too, young man, I make a distinction; |
nāhamettha ekaṁsavādo. |
I do not make a categorical statement. |
Atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; |
There is, young man, a work of great responsibility, much business, great undertakings, and great enterprises which, failing, is of little fruit; |
atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, sampajjamānaṁ mahapphalaṁ hoti; |
there is, young man, a work of great responsibility, much business, great undertakings, and great enterprises which, succeeding, is of great fruit; |
atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; |
there is, young man, a work of little responsibility, little business, few undertakings, and few enterprises which, failing, is of little fruit; |
atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. |
there is, young man, a work of little responsibility, little business, few undertakings, and few enterprises which, succeeding, is of great fruit. |
Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? |
And what, young man, is a work of great responsibility, much business, great undertakings, and great enterprises which, failing, is of little fruit? |
Kasi kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. |
Farming, young man, is a work of great responsibility, much business, great undertakings, and great enterprises which, failing, is of little fruit. |
Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? |
And what, young man, is a work of great responsibility, much business, great undertakings, and great enterprises which, succeeding, is of great fruit? |
Kasiyeva kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. |
Farming itself, young man, is a work of great responsibility, much business, great undertakings, and great enterprises which, succeeding, is of great fruit. |
Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? |
And what, young man, is a work of little responsibility, little business, few undertakings, and few enterprises which, failing, is of little fruit? |
Vaṇijjā kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. |
Trade, young man, is a work of little responsibility, little business, few undertakings, and few enterprises which, failing, is of little fruit. |
Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? |
And what, young man, is a work of little responsibility, little business, few undertakings, and few enterprises which, succeeding, is of great fruit? |
Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. |
Trade itself, young man, is a work of little responsibility, little business, few undertakings, and few enterprises which, succeeding, is of great fruit. |
Seyyathāpi, māṇava, kasi kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; |
Just as, young man, farming is a work of great responsibility, much business, great undertakings, and great enterprises which, failing, is of little fruit; |
evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. |
so too, young man, the household life is a work of great responsibility, much business, great undertakings, and great enterprises which, failing, is of little fruit. |
Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; |
Just as, young man, farming itself is a work of great responsibility, much business, great undertakings, and great enterprises which, succeeding, is of great fruit; |
evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. |
so too, young man, the household life is a work of great responsibility, much business, great undertakings, and great enterprises which, succeeding, is of great fruit. |
Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; |
Just as, young man, trade is a work of little responsibility, little business, few undertakings, and few enterprises which, failing, is of little fruit; |
evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. |
so too, young man, the going forth is a work of little responsibility, little business, few undertakings, and few enterprises which, failing, is of little fruit. |
Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; |
Just as, young man, trade itself is a work of little responsibility, little business, few undertakings, and few enterprises which, succeeding, is of great fruit; |
evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hotī”ti. |
so too, young man, the going forth is a work of little responsibility, little business, few undertakings, and few enterprises which, succeeding, is of great fruit.” |
“Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti. |
“Brahmins, Master Gotama, designate five things for the performance of merit, for the accomplishment of the wholesome.” |
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya— |
“If, young man, those five things that the brahmins designate for the performance of merit, for the accomplishment of the wholesome— |
sace te agaru—sādhu te pañca dhamme imasmiṁ parisati bhāsassū”ti. |
if it is not too burdensome for you—it would be good if you would speak of those five things in this assembly.” |
“Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti. |
“It is not burdensome for me, Master Gotama, where the revered ones are sitting, or those like the revered ones.” |
“Tena hi, māṇava, bhāsassū”ti. |
“Then speak, young man.” |
“Saccaṁ kho, bho gotama, brāhmaṇā paṭhamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. |
“Truth, Master Gotama, brahmins designate as the first thing for the performance of merit, for the accomplishment of the wholesome. |
Tapaṁ kho, bho gotama, brāhmaṇā dutiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. |
Austerity, Master Gotama, brahmins designate as the second thing for the performance of merit, for the accomplishment of the wholesome. |
Brahmacariyaṁ kho, bho gotama, brāhmaṇā tatiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. |
The holy life, Master Gotama, brahmins designate as the third thing for the performance of merit, for the accomplishment of the wholesome. |
Ajjhenaṁ kho, bho gotama, brāhmaṇā catutthaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. |
Study, Master Gotama, brahmins designate as the fourth thing for the performance of merit, for the accomplishment of the wholesome. |
Cāgaṁ kho, bho gotama, brāhmaṇā pañcamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. |
Generosity, Master Gotama, brahmins designate as the fifth thing for the performance of merit, for the accomplishment of the wholesome. |
Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. |
These, Master Gotama, are the five things that brahmins designate for the performance of merit, for the accomplishment of the wholesome. |
Idha bhavaṁ gotamo kimāhā”ti? |
What does the revered Gotama say about this?” |
“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: |
“But, young man, is there any single brahmin among the brahmins who says thus: |
‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti? |
‘Having realised for myself with direct knowledge these five things, I declare their result’?” |
“No hidaṁ, bho gotama”. |
“No, Master Gotama.” |
“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: |
“But, young man, is there any single teacher of brahmins, or teacher’s teacher back for seven generations of teachers, who says thus: |
‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti? |
‘Having realised for myself with direct knowledge these five things, I declare their result’?” |
“No hidaṁ, bho gotama”. |
“No, Master Gotama.” |
“Kiṁ pana, māṇava, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṁsu: |
“But, young man, those ancient brahmin sages, the creators of the hymns, the composers of the hymns, whose ancient hymns, formerly chanted, uttered, and compiled, the brahmins of today still chant, still speak, speaking what was spoken, reciting what was recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—did even they say thus: |
‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’”ti? |
‘We, having realised for ourselves with direct knowledge these five things, declare their result’?” |
“No hidaṁ, bho gotama”. |
“No, Master Gotama.” |
“Iti kira, māṇava, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: |
“So, young man, it seems there is no single brahmin among the brahmins who says: |
‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; |
‘Having realised for myself with direct knowledge these five things, I declare their result’; |
natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: |
there is no single teacher of brahmins, or teacher’s teacher back for seven generations of teachers, who says: |
‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; |
‘Having realised for myself with direct knowledge these five things, I declare their result’; |
yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. |
and those ancient brahmin sages, the creators of the hymns, the composers of the hymns, whose ancient hymns, formerly chanted, uttered, and compiled, the brahmins of today still chant, still speak, speaking what was spoken, reciting what was recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. |
Tepi na evamāhaṁsu: |
Even they did not say: |
‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’ti. |
‘We, having realised for ourselves with direct knowledge these five things, declare their result.’ |
Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; |
Suppose, young man, there is a line of blind men, each linked to the next: the first one does not see, the middle one does not see, and the last one does not see; |
evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti. |
so too, young man, it seems to me that the statement of the brahmins turns out to be like a line of blind men: the first one does not see, the middle one does not see, and the last one does not see.” |
Evaṁ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno: |
When this was said, Subha the young brahmin, Todeyya’s son, angered and displeased at being compared to a line of blind men by the Blessed One, trying to disparage the Blessed One, to revile the Blessed One, to criticize the Blessed One, thinking: |
“samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca: |
“The recluse Gotama will be brought to ruin,” said to the Blessed One: |
“brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha: |
“The brahmin Pokkharasāti of Opamañña, of Subhagavana, says this: |
‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṁ paṭijānanti. |
‘Even so, some ascetics and brahmins here claim a superior human state, a distinction in knowledge and vision worthy of the noble ones. |
Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjati. |
Their statement turns out to be laughable, it turns out to be mere words, it turns out to be empty, it turns out to be void. |
Kathañhi nāma manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjatī’”ti? |
For how indeed could a human being know or see or realize a superior human state, a distinction in knowledge and vision worthy of the noble ones? That is impossible.’” |
“Kiṁ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānātī”ti? |
“But, young man, does the brahmin Pokkharasāti of Opamañña, of Subhagavana, understand by encompassing with his own mind the minds of all ascetics and brahmins?” |
“Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānissatī”ti? |
“Indeed, Master Gotama, the brahmin Pokkharasāti of Opamañña, of Subhagavana, does not even understand by encompassing with his own mind the mind of his own slave girl Puṇṇikā, how then could he understand by encompassing with his own mind the minds of all ascetics and brahmins?” |
“Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. |
“Suppose, young man, a man born blind were not to see dark and light forms, not to see blue forms, not to see yellow forms, not to see red forms, not to see crimson forms, not to see the even and uneven, not to see the stars, not to see the moon and sun. |
So evaṁ vadeyya: |
And he were to say: |
‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī; |
‘There are no dark and light forms, there is no one who sees dark and light forms; |
natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī; |
there are no blue forms, there is no one who sees blue forms; |
natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī; |
there are no yellow forms, there is no one who sees yellow forms; |
natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī; |
there are no red forms, there is no one who sees red forms; |
natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; |
there are no crimson forms, there is no one who sees crimson forms; |
natthi samavisamaṁ, natthi samavisamassa dassāvī; |
there is no even and uneven, there is no one who sees the even and uneven; |
natthi tārakarūpāni, natthi tārakarūpānaṁ dassāvī; |
there are no stars, there is no one who sees the stars; |
natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī. |
there are no moon and sun, there is no one who sees the moon and sun. |
Ahametaṁ na jānāmi, ahametaṁ na passāmi; |
I do not know this, I do not see this; |
tasmā taṁ natthī’ti. |
therefore it does not exist.’ |
Sammā nu kho so, māṇava, vadamāno vadeyyā”ti? |
Speaking thus, young man, would he be speaking rightly?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī; |
There are dark and light forms, there is one who sees dark and light forms; |
atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī; |
there are blue forms, there is one who sees blue forms; |
atthi pītakāni rūpāni, atthi pītakānaṁ rūpānaṁ dassāvī; |
there are yellow forms, there is one who sees yellow forms; |
atthi lohitakāni rūpāni, atthi lohitakānaṁ rūpānaṁ dassāvī; |
there are red forms, there is one who sees red forms; |
atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; |
there are crimson forms, there is one who sees crimson forms; |
atthi samavisamaṁ, atthi samavisamassa dassāvī; |
there is the even and uneven, there is one who sees the even and uneven; |
atthi tārakarūpāni, atthi tārakarūpānaṁ dassāvī; |
there are stars, there is one who sees the stars; |
atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī. |
there are the moon and sun, there is one who sees the moon and sun. |
‘Ahametaṁ na jānāmi, ahametaṁ na passāmi; |
‘I do not know this, I do not see this; |
tasmā taṁ natthī’ti; |
therefore it does not exist’; |
na hi so, bho gotama, sammā vadamāno vadeyyā”ti. |
speaking thus, Master Gotama, he would not be speaking rightly.” |
“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. |
“So too, young man, the brahmin Pokkharasāti of Opamañña, of Subhagavana, is blind, without vision. |
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati. |
That he should know or see or realize a superior human state, a distinction in knowledge and vision worthy of the noble ones—that is impossible. |
Taṁ kiṁ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṁ—caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṁ seyyo, yaṁ vā te sammuccā vācaṁ bhāseyyuṁ yaṁ vā asammuccā”ti? |
What do you think, young man? Those great brahmin landholders of Kosala, namely, the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, and your father Todeyya—which of these is better, if they were to speak by conjecture or if not by conjecture?” |
“Sammuccā, bho gotama”. |
“By conjecture, Master Gotama.” |
“Katamā nesaṁ seyyo, yaṁ vā te mantā vācaṁ bhāseyyuṁ yaṁ vā amantā”ti? |
“Which of these is better, if they were to speak after deliberation or without deliberation?” |
“Mantā, bho gotama”. |
“After deliberation, Master Gotama.” |
“Katamā nesaṁ seyyo, yaṁ vā te paṭisaṅkhāya vācaṁ bhāseyyuṁ yaṁ vā appaṭisaṅkhāyā”ti? |
“Which of these is better, if they were to speak after reflection or without reflection?” |
“Paṭisaṅkhāya, bho gotama”. |
“After reflection, Master Gotama.” |
“Katamā nesaṁ seyyo, yaṁ vā te atthasaṁhitaṁ vācaṁ bhāseyyuṁ yaṁ vā anatthasaṁhitan”ti? |
“Which of these is better, if they were to speak what is connected with the goal or what is not connected with the goal?” |
“Atthasaṁhitaṁ, bho gotama”. |
“What is connected with the goal, Master Gotama.” |
“Taṁ kiṁ maññasi, māṇava, yadi evaṁ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti? |
“What do you think, young man? This being so, was the statement made by the brahmin Pokkharasāti of Opamañña, of Subhagavana, spoken by conjecture or not by conjecture?” |
“Asammuccā, bho gotama”. |
“Not by conjecture, Master Gotama.” |
“Mantā vācā bhāsitā amantā vā”ti? |
“Was the statement made after deliberation or without deliberation?” |
“Amantā, bho gotama”. |
“Without deliberation, Master Gotama.” |
“Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti? |
“Was the statement made after reflection or without reflection?” |
“Appaṭisaṅkhāya, bho gotama”. |
“Without reflection, Master Gotama.” |
“Atthasaṁhitā vācā bhāsitā anatthasaṁhitā”ti? |
“Was the statement made connected with the goal or not connected with the goal?” |
“Anatthasaṁhitā, bho gotama”. |
“Not connected with the goal, Master Gotama.” |
“Pañca kho ime, māṇava, nīvaraṇā. |
“There are, young man, these five hindrances. |
Katame pañca? |
What five? |
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ—ime kho, māṇava, pañca nīvaraṇā. |
The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt—these, young man, are the five hindrances. |
Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. |
By these five hindrances, young man, the brahmin Pokkharasāti of Opamañña, of Subhagavana, is covered, obstructed, enveloped, and wrapped up. |
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati. |
That he should know or see or realize a superior human state, a distinction in knowledge and vision worthy of the noble ones—that is impossible. |
Pañca kho ime, māṇava, kāmaguṇā. |
There are, young man, these five cords of sensual pleasure. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; |
Forms cognizable by the eye that are wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust; |
sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhā viññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—ime kho, māṇava, pañca kāmaguṇā. |
sounds cognizable by the ear …pe… odours cognizable by the nose … flavours cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust—these, young man, are the five cords of sensual pleasure. |
Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. |
By these five cords of sensual pleasure, young man, the brahmin Pokkharasāti of Opamañña, of Subhagavana, is tied, infatuated, attached, not seeing the danger, not understanding the escape, and enjoys them. |
So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati. |
That he should know or see or realize a superior human state, a distinction in knowledge and vision worthy of the noble ones—that is impossible. |
Taṁ kiṁ maññasi, māṇava, yaṁ vā tiṇakaṭṭhupādānaṁ paṭicca aggiṁ jāleyya yaṁ vā nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti? |
What do you think, young man? If one were to kindle a fire depending on grass and wood fuel, or if one were to kindle a fire without grass and wood fuel, which of these fires would have flame, colour, and radiance?” |
“Sace taṁ, bho gotama, ṭhānaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāletuṁ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti. |
“If, Master Gotama, it were possible to kindle a fire without grass and wood fuel, that fire would have flame, colour, and radiance.” |
“Aṭṭhānaṁ kho etaṁ, māṇava, anavakāso yaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya aññatra iddhimatā. |
“It is impossible, young man, it cannot happen that one could kindle a fire without grass and wood fuel, except by psychic power. |
Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṁ paṭicca aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti pañca kāmaguṇe paṭicca. |
Just as, young man, a fire burns in dependence on grass and wood fuel, so I say, young man, is this delight which is dependent on the five cords of sensual pleasure. |
Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi. |
Just as, young man, a fire burns without grass and wood fuel, so I say, young man, is this delight which is apart from sensual pleasures, apart from unwholesome states. |
Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? |
And what, young man, is the delight that is apart from sensual pleasures, apart from unwholesome states? |
Idha, māṇava, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, young man, a bhikkhu, quite secluded from sensual pleasures …pe… enters upon and dwells in the first jhāna. |
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. |
This too, young man, is a delight apart from sensual pleasures, apart from unwholesome states. |
Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, young man, a bhikkhu, with the stilling of thought and examination … enters upon and dwells in the second jhāna. |
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. |
This too, young man, is a delight apart from sensual pleasures, apart from unwholesome states. |
Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti? |
Those five things, young man, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—which of these things do the brahmins designate as more fruitful for the performance of merit, for the accomplishment of the wholesome?” |
“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti. |
“Of those five things, Master Gotama, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome, brahmins designate generosity as the thing more fruitful for the performance of merit, for the accomplishment of the wholesome.” |
“Taṁ kiṁ maññasi, māṇava, idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. |
“What do you think, young man? Suppose a great sacrifice were being prepared for a certain brahmin. |
Atha dve brāhmaṇā āgaccheyyuṁ: |
And two brahmins were to come, thinking: |
‘itthannāmassa brāhmaṇassa mahāyaññaṁ anubhavissāmā’ti. |
‘We will enjoy the great sacrifice of such-and-such a brahmin.’ |
Tatrekassa brāhmaṇassa evamassa: |
And it were to occur to one brahmin there: |
‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. |
‘Oh, may I alone get the best seat, the best water, the best almsfood at the refectory, and may no other brahmin get the best seat, the best water, the best almsfood.’ |
Ṭhānaṁ kho panetaṁ, māṇava, vijjati yaṁ añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. |
But it is possible, young man, that another brahmin might get the best seat, the best water, the best almsfood, and that brahmin would not get the best seat, the best water, the best almsfood. |
‘Añño brāhmaṇo labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—iti so kupito hoti anattamano. |
‘Another brahmin gets the best seat, the best water, the best almsfood, I do not get the best seat, the best water, the best almsfood’—thus he would be angry and displeased. |
Imassa pana, māṇava, brāhmaṇā kiṁ vipākaṁ paññapentī”ti? |
For this, young man, what result do the brahmins designate?” |
“Na khvettha, bho gotama, brāhmaṇā evaṁ dānaṁ denti: |
“Indeed, Master Gotama, brahmins do not give a gift in such a way: |
‘iminā paro kupito hotu anattamano’ti. |
‘May another be angered and displeased by this.’ |
Atha khvettha brāhmaṇā anukampājātikaṁyeva dānaṁ dentī”ti. |
Rather, brahmins give a gift out of a sense of compassion.” |
“Evaṁ sante kho, māṇava, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti—yadidaṁ anukampājātikan”ti. |
“This being so, young man, this becomes a sixth ground for meritorious action for the brahmins—namely, the sense of compassion.” |
“Evaṁ sante, bho gotama, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti—yadidaṁ anukampājātikan”ti. |
“This being so, Master Gotama, this becomes a sixth ground for meritorious action for the brahmins—namely, the sense of compassion.” |
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṁ pañca dhamme kattha bahulaṁ samanupassasi—gahaṭṭhesu vā pabbajitesu vā”ti? |
“Those five things, young man, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—where do you mostly see these five things: among householders or among those who have gone forth?” |
“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesu. |
“Those five things, Master Gotama, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—these five things I mostly see among those who have gone forth, little among householders. |
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṁ samitaṁ saccavādī hoti; |
For a householder, Master Gotama, has great responsibility, much business, great undertakings, and great enterprises, and is not constantly and regularly truthful; |
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṁ samitaṁ saccavādī hoti. |
but one who has gone forth, Master Gotama, has little responsibility, little business, few undertakings, and few enterprises, and is constantly and regularly truthful. |
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṁ samitaṁ tapassī hoti … brahmacārī hoti … sajjhāyabahulo hoti … cāgabahulo hoti; |
For a householder, Master Gotama, has great responsibility, much business, great undertakings, and great enterprises, and is not constantly and regularly an ascetic … a celibate … much given to study … much given to generosity; |
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṁ samitaṁ tapassī hoti … brahmacārī hoti … sajjhāyabahulo hoti … cāgabahulo hoti. |
but one who has gone forth, Master Gotama, has little responsibility, little business, few undertakings, and few enterprises, and is constantly and regularly an ascetic … a celibate … much given to study … much given to generosity. |
Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesū”ti. |
Those five things, Master Gotama, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—these five things I mostly see among those who have gone forth, little among householders.” |
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṁ ete parikkhāre vadāmi—yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. |
“Those five things, young man, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—these I call requisites of the mind, that is, for the development of a mind without hatred and ill will. |
Idha, māṇava, bhikkhu saccavādī hoti. |
Here, young man, a bhikkhu is truthful. |
So ‘saccavādīmhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
‘I am truthful,’ thus he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. |
Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi—yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. |
That gladness connected with the wholesome, this I call a requisite of the mind, that is, for the development of a mind without hatred and ill will. |
Idha, māṇava, bhikkhu tapassī hoti …pe… brahmacārī hoti …pe… sajjhāyabahulo hoti …pe… cāgabahulo hoti. |
Here, young man, a bhikkhu is an ascetic …pe… a celibate …pe… much given to study …pe… much given to generosity. |
So ‘cāgabahulomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
‘I am much given to generosity,’ thus he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. |
Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi—yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. |
That gladness connected with the wholesome, this I call a requisite of the mind, that is, for the development of a mind without hatred and ill will. |
Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṁ ete parikkhāre vadāmi—yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti. |
Those five things, young man, that the brahmins designate for the performance of merit, for the accomplishment of the wholesome—these I call requisites of the mind, that is, for the development of a mind without hatred and ill will.” |
Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: |
When this was said, Subha the young brahmin, Todeyya’s son, said to the Blessed One: |
“sutaṁ metaṁ, bho gotama: |
“I have heard this, Master Gotama: |
‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī’”ti. |
‘The recluse Gotama knows the path to companionship with Brahmā.’” |
“Taṁ kiṁ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti? |
“What do you think, young man? Is the village of Naḷakāra near here, not far from here?” |
“Evaṁ, bho, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti. |
“Yes, sir, the village of Naḷakāra is near here, not far from here.” |
“Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho; |
“What do you think, young man? Suppose there were a man born and raised in Naḷakāra; |
tamenaṁ naḷakāragāmato tāvadeva avasaṭaṁ naḷakāragāmassa maggaṁ puccheyyuṁ; |
and he were asked the way to Naḷakāra as soon as he had left Naḷakāra; |
siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti? |
would there be, young man, any hesitation or vacillation in that man born and raised in Naḷakāra when asked the way to Naḷakāra?” |
“No hidaṁ, bho gotama”. |
“No, Master Gotama.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. |
“Because, Master Gotama, that man was born and raised in Naḷakāra. |
Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti. |
All the ways to Naḷakāra would be well known to him.” |
“Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vāti, na tveva tathāgatassa brahmalokaṁ vā brahmalokagāminiṁ vā paṭipadaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā. |
“It is possible, young man, that there might be hesitation or vacillation in that man born and raised in Naḷakāra when asked the way to Naḷakāra, but there is no hesitation or vacillation in the Tathāgata when asked about the Brahmā world or the path leading to the Brahmā world. |
Brahmānañcāhaṁ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ; |
For I know Brahmā, young man, and the Brahmā world, and the path leading to the Brahmā world; |
yathāpaṭipanno ca brahmalokaṁ upapanno tañca pajānāmī”ti. |
and how one who has practised is reborn in the Brahmā world, that too I know.” |
“Sutaṁ metaṁ, bho gotama: |
“I have heard this, Master Gotama: |
‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī’ti. |
‘The recluse Gotama teaches the path to companionship with Brahmā.’ |
Sādhu me bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetū”ti. |
It would be good if the revered Gotama would teach me the path to companionship with Brahmā.” |
“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
“Then listen, young man, and attend closely to what I shall say.” |
“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. |
“Yes, sir,” Subha the young brahmin, Todeyya’s son, replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Katamo ca, māṇava, brahmānaṁ sahabyatāya maggo? |
“And what, young man, is the path to companionship with Brahmā? |
Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
Here, young man, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. |
When, young man, the liberation of mind by loving-kindness is developed in this way, no measure-making kamma remains there, none is found there. |
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; |
Just as, young man, a powerful conch-blower could make himself heard without difficulty in the four quarters; |
evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. |
even so, young man …pe… when, young man, the liberation of mind by loving-kindness is developed in this way, no measure-making kamma remains there, none is found there. |
Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo. |
This, young man, is a path to companionship with Brahmā. |
“Puna caparaṁ, māṇava, bhikkhu karuṇāsahagatena cetasā …pe… |
“Furthermore, young man, a bhikkhu dwells pervading one quarter with a mind imbued with compassion …pe… |
muditāsahagatena cetasā …pe… |
with a mind imbued with altruistic joy …pe… |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; |
with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; |
iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. |
When, young man, the liberation of mind by equanimity is developed in this way, no measure-making kamma remains there, none is found there. |
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; |
Just as, young man, a powerful conch-blower could make himself heard without difficulty in the four quarters; |
evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. |
even so, young man …pe… when, young man, the liberation of mind by equanimity is developed in this way, no measure-making kamma remains there, none is found there. |
Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo”ti. |
This, young man, is also a path to companionship with Brahmā.” |
Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: |
When this was said, Subha the young brahmin, Todeyya’s son, said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
It is as if, Master Gotama, one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness: |
‘cakkhumanto rūpāni dakkhantī’ti; |
‘so that those with eyesight can see forms’; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by the revered Gotama. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go to the revered Gotama for refuge, and to the Dhamma, and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. |
May the revered Gotama accept me as a lay follower who has gone for refuge from this day forth for life. |
Handa ca dāni mayaṁ, bho gotama, gacchāma; |
And now, Master Gotama, we depart; |
bahukiccā mayaṁ bahukaraṇīyā”ti. |
we are busy and have much to do.” |
“Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti. |
“Now is the time, young man, for whatever you think fit.” |
Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then Subha the young brahmin, Todeyya’s son, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and departed, keeping him on his right. |
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. |
Now on that occasion the brahmin Jāṇussoṇi was leaving Sāvatthī in broad daylight in an all-white chariot drawn by mares. |
Addasā kho jāṇussoṇi brāhmaṇo subhaṁ māṇavaṁ todeyyaputtaṁ dūratova āgacchantaṁ. |
The brahmin Jāṇussoṇi saw Subha the young brahmin, Todeyya’s son, coming in the distance. |
Disvāna subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: |
Seeing him, he said to Subha the young brahmin, Todeyya’s son: |
“handa kuto nu bhavaṁ bhāradvājo āgacchati divā divassā”ti? |
“Well now, where is the revered Bhāradvāja coming from in broad daylight?” |
“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. |
“Sir, I am coming from the presence of the recluse Gotama.” |
“Taṁ kiṁ maññasi, bhavaṁ bhāradvājo samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññeti”? |
“What does the revered Bhāradvāja think of the recluse Gotama’s acuity of wisdom? Does he think him a sage?” |
“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi? |
“Who am I, sir, and who will know the recluse Gotama’s acuity of wisdom? |
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti. |
Surely one would have to be his equal to know the recluse Gotama’s acuity of wisdom.” |
“Uḷārāya khalu bhavaṁ bhāradvājo samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti. |
“The revered Bhāradvāja praises the recluse Gotama with lofty praise indeed!” |
“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi? |
“Who am I, sir, and who will praise the recluse Gotama? |
Pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānaṁ. |
Praised by the praised is that revered Gotama, chief of devas and humans. |
Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; |
And these five things, sir, that brahmins designate for the performance of merit, for the accomplishment of the wholesome; |
cittassete samaṇo gotamo parikkhāre vadeti—yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti. |
these the recluse Gotama describes as requisites of the mind—that is, for the development of a mind without hatred and ill will.” |
Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā udānaṁ udānesi: |
When this was said, the brahmin Jāṇussoṇi descended from his all-white chariot drawn by mares, arranged his upper robe on one shoulder, and extending his hands in añjali towards the Blessed One, uttered this exclamation: |
“lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa yassa vijite tathāgato viharati arahaṁ sammāsambuddho”ti. |
“A gain indeed for King Pasenadi of Kosala, a great gain indeed for King Pasenadi of Kosala, in whose realm the Tathāgata dwells, an arahant, a perfectly enlightened one!” |
Subhasuttaṁ niṭṭhitaṁ navamaṁ. |
The Discourse to Subha is finished, the ninth. |
mn100 |
mn100 |
Majjhima Nikāya 100 |
Middle Length Discourses 100 |
Saṅgāravasutta |
To Saṅgārava |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. |
Thus have I heard. On one occasion the Blessed One was wandering in the Kosalan country with a large Saṅgha of bhikkhus. |
Tena kho pana samayena dhanañjānī nāma brāhmaṇī cañcalikappe paṭivasati abhippasannā buddhe ca dhamme ca saṅghe ca. |
Now on that occasion a brahmin lady named Dhanañjānī was dwelling at Cañcalikappa, deeply devoted to the Buddha, the Dhamma, and the Saṅgha. |
Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṁ udānaṁ udānesi: |
Then the brahmin lady Dhanañjānī, having stumbled, uttered this exclamation three times: |
“Namo tassa bhagavato arahato sammāsambuddhassa. |
“Homage to that Blessed One, Arahant, Perfectly Enlightened One. |
Namo tassa bhagavato arahato sammāsambuddhassa. |
Homage to that Blessed One, Arahant, Perfectly Enlightened One. |
Namo tassa bhagavato arahato sammāsambuddhassā”ti. |
Homage to that Blessed One, Arahant, Perfectly Enlightened One.” |
Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. |
Now on that occasion a young brahmin named Saṅgārava was dwelling at Cañcalikappa. He was a master of the three Vedas, with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and the marks of a great man. |
Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṁ vācaṁ bhāsamānāya. |
The young brahmin Saṅgārava heard the brahmin lady Dhanañjānī uttering this exclamation. |
Sutvā dhanañjāniṁ brāhmaṇiṁ etadavoca: |
Hearing it, he said to the brahmin lady Dhanañjānī: |
“avabhūtāva ayaṁ dhanañjānī brāhmaṇī, parabhūtāva ayaṁ dhanañjānī brāhmaṇī, vijjamānānaṁ tevijjānaṁ brāhmaṇānaṁ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṁ bhāsissatī”ti. |
“This Dhanañjānī lady is surely ruined, this Dhanañjānī lady is surely undone, that when there are brahmins who are masters of the three Vedas, she should utter praise of that shaveling, that recluse.” |
“Na hi pana tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jānāsi. |
“Indeed, dear gentle sir, you do not know that Blessed One’s virtue and wisdom. |
Sace tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jāneyyāsi, na tvaṁ, tāta bhadramukha, taṁ bhagavantaṁ akkositabbaṁ paribhāsitabbaṁ maññeyyāsī”ti. |
If you, dear gentle sir, knew that Blessed One’s virtue and wisdom, you would not think, dear gentle sir, that that Blessed One should be reviled and abused.” |
“Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṁ anuppatto hoti atha me āroceyyāsī”ti. |
“Then, lady, when the recluse Gotama arrives at Cañcalikappa, let me know.” |
“Evaṁ, bhadramukhā”ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi. |
“Yes, gentle sir,” the brahmin lady Dhanañjānī replied to the young brahmin Saṅgārava. |
Atha kho bhagavā kosalesu anupubbena cārikaṁ caramāno yena cañcalikappaṁ tadavasari. |
Then the Blessed One, wandering by stages in the Kosalan country, eventually arrived at Cañcalikappa. |
Tatra sudaṁ bhagavā cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane. |
There the Blessed One dwelt at Cañcalikappa in the Todeyya brahmins’ mango grove. |
Assosi kho dhanañjānī brāhmaṇī: |
The brahmin lady Dhanañjānī heard: |
“bhagavā kira cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane”ti. |
“The Blessed One, it seems, has arrived at Cañcalikappa and is dwelling in the Todeyya brahmins’ mango grove.” |
Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; |
Then the brahmin lady Dhanañjānī went to the young brahmin Saṅgārava |
upasaṅkamitvā saṅgāravaṁ māṇavaṁ etadavoca: |
and said to him: |
“ayaṁ, tāta bhadramukha, so bhagavā cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane. |
“This, dear gentle sir, is that Blessed One who has arrived at Cañcalikappa and is dwelling in the Todeyya brahmins’ mango grove. |
Yassadāni, tāta bhadramukha, kālaṁ maññasī”ti. |
Now is the time, dear gentle sir, for whatever you think fit.” |
“Evaṁ, bho”ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, lady,” the young brahmin Saṅgārava replied to the brahmin lady Dhanañjānī, and he went to the Blessed One |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
When this courteous and amiable talk was finished, he sat down at one side. |
Ekamantaṁ nisinno kho saṅgāravo māṇavo bhagavantaṁ etadavoca: |
Sitting to one side, the young brahmin Saṅgārava said to the Blessed One: |
“Santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti. |
“There are, Master Gotama, some ascetics and brahmins who, having reached the consummation and perfection of direct knowledge in this very life, claim the fundamental holy life. |
Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesaṁ bhavaṁ gotamo katamo”ti? |
Among these, Master Gotama, which ascetics and brahmins who, having reached the consummation and perfection of direct knowledge in this very life, claim the fundamental holy life, is the revered Gotama?” |
“Diṭṭhadhammābhiññāvosānapāramippattānaṁ, ādibrahmacariyaṁ paṭijānantānampi kho ahaṁ, bhāradvāja, vemattaṁ vadāmi. |
“Of those who claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life, I, Bhāradvāja, declare a distinction. |
Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā. |
There are, Bhāradvāja, some ascetics and brahmins who are traditionalists. |
Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti; |
They, by tradition, claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life; |
seyyathāpi brāhmaṇā tevijjā. |
such as the brahmins who are masters of the three Vedas. |
Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṁ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti; |
There are, Bhāradvāja, some ascetics and brahmins who merely by faith claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life; |
seyyathāpi takkī vīmaṁsī. |
such as the reasoners and speculators. |
Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti. |
There are, Bhāradvāja, some ascetics and brahmins who, by directly knowing for themselves the Dhamma in things unheard before, claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life. |
Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi. |
Among these, Bhāradvāja, those ascetics and brahmins who, by directly knowing for themselves the Dhamma in things unheard before, claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life—I am one of those. |
Tadamināpetaṁ, bhāradvāja, pariyāyena veditabbaṁ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi. |
This may be known, Bhāradvāja, by this method, how those ascetics and brahmins who, by directly knowing for themselves the Dhamma in things unheard before, claim the fundamental holy life, having reached the consummation and perfection of direct knowledge in this very life—I am one of those. |
Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
Here, Bhāradvāja, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me: |
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. |
‘Household life is crowded, a path of dust; the going forth is the open air. |
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
It is not easy, while living in a house, to lead the holy life utterly perfect and pure as a polished shell. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness.’ |
So kho ahaṁ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. |
So, Bhāradvāja, at a later time, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the saffron robes, and went forth from the home life into homelessness. |
So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; |
Having thus gone forth, in search of what is wholesome, seeking the supreme state of sublime peace, I went to Āḷāra Kālāma |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
and said to him: |
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. |
‘Friend Kālāma, I wish to lead the holy life in this Dhamma and Vinaya.’ |
Evaṁ vutte, bhāradvāja, āḷāro kālāmo maṁ etadavoca: |
When this was said, Bhāradvāja, Āḷāra Kālāma said to me: |
‘viharatāyasmā. |
‘Let the venerable one stay. |
Tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
Such is this Dhamma that a wise man can soon enter upon and dwell in it, realizing for himself with direct knowledge his own teacher’s doctrine.’ |
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. |
So I, Bhāradvāja, very soon, quickly, learned that Dhamma. |
So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. |
And I, Bhāradvāja, as far as mere lip-reciting and rote-learning went, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed, along with others, ‘I know, I see.’ |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; |
‘Āḷāra Kālāma does not declare this Dhamma from mere faith alone: “Having realised for myself with direct knowledge, I enter upon and dwell in it.” |
addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. |
Surely Āḷāra Kālāma dwells knowing and seeing this Dhamma.’ |
Atha khvāhaṁ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṁ; |
Then, Bhāradvāja, I went to Āḷāra Kālāma |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
and said to him: |
‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? |
‘To what extent, friend Kālāma, do you declare this Dhamma, having realised it for yourself with direct knowledge and entered upon it?’ |
Evaṁ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. |
When this was said, Bhāradvāja, Āḷāra Kālāma declared the base of nothingness. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; |
‘Not only Āḷāra Kālāma has faith, I too have faith; |
na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe… sati … samādhi … paññā, mayhampatthi paññā. |
not only Āḷāra Kālāma has energy …pe… mindfulness … concentration … wisdom, I too have wisdom. |
Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. |
Suppose I were to strive for the realisation of that Dhamma which Āḷāra Kālāma declares he has entered upon and dwells in, having realised it for himself with direct knowledge.’ |
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. |
So I, Bhāradvāja, very soon, quickly, having realised that Dhamma for myself with direct knowledge, entered upon and dwelt in it. |
Atha khvāhaṁ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṁ; |
Then, Bhāradvāja, I went to Āḷāra Kālāma |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: |
and said to him: |
‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? |
‘Is it to this extent, friend Kālāma, that you declare this Dhamma, having realised it for yourself with direct knowledge and entered upon it?’ |
‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. |
‘It is to this extent, friend, that I declare this Dhamma, having realised it for myself with direct knowledge and entered upon it.’ |
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. |
‘I too, friend, to this extent, having realised this Dhamma for myself with direct knowledge, enter upon and dwell in it.’ |
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. |
‘It is a gain for us, friend, it is a great gain for us, that we see such a venerable one as a fellow in the holy life. |
Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; |
Thus, the Dhamma that I declare I have entered upon and dwell in, having realised it for myself with direct knowledge, that Dhamma you have entered upon and dwell in, having realised it for yourself with direct knowledge; |
yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. |
the Dhamma that you have entered upon and dwell in, having realised it for yourself with direct knowledge, that Dhamma I declare I have entered upon and dwell in, having realised it for myself with direct knowledge. |
Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. |
Thus, the Dhamma that I know, that Dhamma you know; the Dhamma that you know, that Dhamma I know. |
Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. |
Thus, as I am, so are you; as you are, so am I. |
Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. |
Come now, friend, let us both together lead this community.’ |
Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. |
Thus, Bhāradvāja, Āḷāra Kālāma, my teacher, being my teacher, placed me, his pupil, on the same level as himself and honoured me with the highest honour. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. |
‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the base of nothingness.’ |
So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. |
So I, Bhāradvāja, not finding that Dhamma sufficient, became disaffected with it and departed. |
So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; |
So I, Bhāradvāja, in search of what is wholesome, seeking the supreme state of sublime peace, went to Uddaka Rāmaputta |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
and said to him: |
‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. |
‘Friend, I wish to lead the holy life in this Dhamma and Vinaya.’ |
Evaṁ vutte, bhāradvāja, udako rāmaputto maṁ etadavoca: |
When this was said, Bhāradvāja, Uddaka Rāmaputta said to me: |
‘viharatāyasmā. |
‘Let the venerable one stay. |
Tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
Such is this Dhamma that a wise man can soon enter upon and dwell in it, realizing for himself with direct knowledge his own teacher’s doctrine.’ |
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. |
So I, Bhāradvāja, very soon, quickly, learned that Dhamma. |
So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. |
And I, Bhāradvāja, as far as mere lip-reciting and rote-learning went, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed, along with others, ‘I know, I see.’ |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; |
‘Rāma did not declare this Dhamma from mere faith alone: “Having realised for myself with direct knowledge, I enter upon and dwell in it.” |
addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. |
Surely Rāma dwelt knowing and seeing this Dhamma.’ |
Atha khvāhaṁ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṁ; |
Then, Bhāradvāja, I went to Uddaka Rāmaputta |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
and said to him: |
‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? |
‘To what extent, friend, did Rāma declare this Dhamma, having realised it for himself with direct knowledge and entered upon it?’ |
Evaṁ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. |
When this was said, Bhāradvāja, Uddaka Rāmaputta declared the base of neither-perception-nor-non-perception. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; |
‘Not only Rāma had faith, I too have faith; |
na kho rāmasseva ahosi vīriyaṁ …pe… sati … samādhi … paññā, mayhampatthi paññā. |
not only Rāma had energy …pe… mindfulness … concentration … wisdom, I too have wisdom. |
Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. |
Suppose I were to strive for the realisation of that Dhamma which Rāma declared he had entered upon and dwelt in, having realised it for himself with direct knowledge.’ |
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. |
So I, Bhāradvāja, very soon, quickly, having realised that Dhamma for myself with direct knowledge, entered upon and dwelt in it. |
Atha khvāhaṁ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṁ; |
Then, Bhāradvāja, I went to Uddaka Rāmaputta |
upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: |
and said to him: |
‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? |
‘Is it to this extent, friend, that Rāma declared this Dhamma, having realised it for himself with direct knowledge and entered upon it?’ |
‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti. |
‘It is to this extent, friend, that Rāma declared this Dhamma, having realised it for himself with direct knowledge and entered upon it.’ |
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. |
‘I too, friend, to this extent, having realised this Dhamma for myself with direct knowledge, enter upon and dwell in it.’ |
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. |
‘It is a gain for us, friend, it is a great gain for us, that we see such a venerable one as a fellow in the holy life. |
Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; |
Thus, the Dhamma that Rāma declared he had entered upon and dwelt in, having realised it for himself with direct knowledge, that Dhamma you have entered upon and dwell in, having realised it for yourself with direct knowledge; |
yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. |
the Dhamma that you have entered upon and dwell in, having realised it for yourself with direct knowledge, that Dhamma Rāma declared he had entered upon and dwelt in, having realised it for himself with direct knowledge. |
Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. |
Thus, the Dhamma that Rāma knew, that Dhamma you know; the Dhamma that you know, that Dhamma Rāma knew. |
Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi. |
Thus, as Rāma was, so are you; as you are, so was Rāma. |
Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. |
Come now, friend, you lead this community.’ |
Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. |
Thus, Bhāradvāja, Uddaka Rāmaputta, being my fellow in the holy life, placed me in the position of a teacher and honoured me with the highest honour. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. |
‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the base of neither-perception-nor-non-perception.’ |
So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. |
So I, Bhāradvāja, not finding that Dhamma sufficient, became disaffected with it and departed. |
So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. |
So I, Bhāradvāja, in search of what is wholesome, seeking the supreme state of sublime peace, wandering by stages in Magadha, arrived at Uruvelā, at Senānigama. |
Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. |
There I saw a delightful stretch of land, a pleasant grove of trees, a flowing river, clear and smooth, with delightful banks, and nearby a village for alms. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. |
‘Delightful indeed is this stretch of land, pleasant is this grove of trees, this flowing river, clear and smooth, with delightful banks, and nearby a village for alms. |
Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. |
This is indeed suitable for the striving of a clansman intent on striving.’ |
So kho ahaṁ, bhāradvāja, tattheva nisīdiṁ: |
So I, Bhāradvāja, sat down right there, thinking: |
‘alamidaṁ padhānāyā’ti. |
‘This is suitable for striving.’ |
Apissu maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. |
Then, Bhāradvāja, three similes occurred to me, extraordinary, unheard before. |
Seyyathāpi, bhāradvāja, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. |
Suppose, Bhāradvāja, there were a wet, sappy piece of wood lying in water. |
Atha puriso āgaccheyya uttarāraṇiṁ ādāya: |
And a man were to come with an upper fire-stick, thinking: |
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. |
‘I will produce fire, I will create heat.’ |
Taṁ kiṁ maññasi, bhāradvāja, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? |
What do you think, Bhāradvāja? Could that man, by rubbing that wet, sappy piece of wood lying in water with an upper fire-stick, produce fire, create heat?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Taṁ kissa hetu? |
For what reason? |
Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ; |
Because, Master Gotama, that piece of wood is wet and sappy, and it is lying in water; |
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
that man would reap only weariness and vexation.” |
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
“So too, Bhāradvāja, whatever ascetics or brahmins dwell unwithdrawn from sensual pleasures in body and mind, and their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures is not well abandoned internally, not well calmed—even if those venerable ascetics and brahmins experience painful, sharp, harsh, bitter feelings due to their striving, they are incapable of knowledge, vision, and supreme enlightenment. |
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
And even if those venerable ascetics and brahmins do not experience painful, sharp, harsh, bitter feelings due to their striving, they are incapable of knowledge, vision, and supreme enlightenment. |
Ayaṁ kho maṁ, bhāradvāja, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This, Bhāradvāja, was the first simile that occurred to me, extraordinary, unheard before. |
Aparāpi kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
Again, Bhāradvāja, a second simile occurred to me, extraordinary, unheard before. |
Seyyathāpi, bhāradvāja, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ. |
Suppose, Bhāradvāja, there were a wet, sappy piece of wood lying on dry land, far from water. |
Atha puriso āgaccheyya uttarāraṇiṁ ādāya: |
And a man were to come with an upper fire-stick, thinking: |
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. |
‘I will produce fire, I will create heat.’ |
Taṁ kiṁ maññasi, bhāradvāja, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti? |
What do you think, Bhāradvāja? Could that man, by rubbing that wet, sappy piece of wood lying on dry land, far from water, with an upper fire-stick, produce fire, create heat?” |
“No hidaṁ, bho gotama. |
“No, Master Gotama. |
Taṁ kissa hetu? |
For what reason? |
Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ; |
Because, Master Gotama, that piece of wood is wet and sappy, even though it is lying on dry land, far from water; |
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
that man would reap only weariness and vexation.” |
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
“So too, Bhāradvāja, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, but their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures is not well abandoned internally, not well calmed—even if those venerable ascetics and brahmins experience painful, sharp, harsh, bitter feelings due to their striving, they are incapable of knowledge, vision, and supreme enlightenment. |
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
And even if those venerable ascetics and brahmins do not experience painful, sharp, harsh, bitter feelings due to their striving, they are incapable of knowledge, vision, and supreme enlightenment. |
Ayaṁ kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This, Bhāradvāja, was the second simile that occurred to me, extraordinary, unheard before. |
Aparāpi kho maṁ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
Again, Bhāradvāja, a third simile occurred to me, extraordinary, unheard before. |
Seyyathāpi, bhāradvāja, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ. |
Suppose, Bhāradvāja, there were a dry, sapless piece of wood lying on dry land, far from water. |
Atha puriso āgaccheyya uttarāraṇiṁ ādāya: |
And a man were to come with an upper fire-stick, thinking: |
‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. |
‘I will produce fire, I will create heat.’ |
Taṁ kiṁ maññasi, bhāradvāja, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? |
What do you think, Bhāradvāja? Could that man, by rubbing that dry, sapless piece of wood lying on dry land, far from water, with an upper fire-stick, produce fire, create heat?” |
“Evaṁ, bho gotama. |
“Yes, Master Gotama. |
Taṁ kissa hetu? |
For what reason? |
Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti. |
Because, Master Gotama, that piece of wood is dry and sapless, and it is lying on dry land, far from water.” |
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
“So too, Bhāradvāja, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, and their sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever for sensual pleasures is well abandoned internally, well calmed—even if those venerable ascetics and brahmins experience painful, sharp, harsh, bitter feelings due to their striving, they are capable of knowledge, vision, and supreme enlightenment. |
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
And even if those venerable ascetics and brahmins do not experience painful, sharp, harsh, bitter feelings due to their striving, they are capable of knowledge, vision, and supreme enlightenment. |
Ayaṁ kho maṁ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This, Bhāradvāja, was the third simile that occurred to me, extraordinary, unheard before. |
Imā kho maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. |
These, Bhāradvāja, were the three similes that occurred to me, extraordinary, unheard before. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. |
‘Suppose, with teeth clenched, tongue pressed against the palate, I were to subdue, restrain, and beat down my mind with my mind.’ |
So kho ahaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. |
So I, Bhāradvāja, with teeth clenched, tongue pressed against the palate, subdued, restrained, and beat down my mind with my mind. |
Tassa mayhaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. |
As I, Bhāradvāja, with teeth clenched, tongue pressed against the palate, subdued, restrained, and beat down my mind with my mind, sweat poured from my armpits. |
Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; |
Just as, Bhāradvāja, a strong man, having seized a weaker man by the head or shoulders, might subdue, restrain, and beat him down; |
evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. |
even so, Bhāradvāja, as I, with teeth clenched, tongue pressed against the palate, subdued, restrained, and beat down my mind with my mind, sweat poured from my armpits. |
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; |
But, Bhāradvāja, my energy was aroused and unremitting, my mindfulness was established and undisturbed; |
sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
yet my body was agitated and uncalmed, because I was exhausted by that painful striving. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
‘Suppose I were to practise the non-breathing jhāna.’ |
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṁ. |
So I, Bhāradvāja, stopped the in-breaths and out-breaths through my mouth and nose. |
Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. |
As I, Bhāradvāja, stopped the in-breaths and out-breaths through my mouth and nose, there was a great sound of winds escaping from my ear-holes. |
Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; |
Just as there is a great sound from a blacksmith’s bellows when blown; |
evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. |
even so, Bhāradvāja, as I stopped the in-breaths and out-breaths through my mouth and nose, there was a great sound of winds escaping from my ear-holes. |
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; |
But, Bhāradvāja, my energy was aroused and unremitting, my mindfulness was established and undisturbed; |
sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
yet my body was agitated and uncalmed, because I was exhausted by that painful striving. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
‘Suppose I were to practise the non-breathing jhāna.’ |
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So I, Bhāradvāja, stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. |
As I, Bhāradvāja, stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds racked my head. |
Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya; |
Just as, Bhāradvāja, a strong man might bore into one’s head with a sharp drill; |
evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. |
even so, Bhāradvāja, as I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds racked my head. |
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; |
But, Bhāradvāja, my energy was aroused and unremitting, my mindfulness was established and undisturbed; |
sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
yet my body was agitated and uncalmed, because I was exhausted by that painful striving. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
‘Suppose I were to practise the non-breathing jhāna.’ |
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So I, Bhāradvāja, stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. |
As I, Bhāradvāja, stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. |
Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; |
Just as, Bhāradvāja, a strong man might tie a tight leather strap around one’s head; |
evameva kho, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. |
even so, Bhāradvāja, as I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. |
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; |
But, Bhāradvāja, my energy was aroused and unremitting, my mindfulness was established and undisturbed; |
sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
yet my body was agitated and uncalmed, because I was exhausted by that painful striving. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
‘Suppose I were to practise the non-breathing jhāna.’ |
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So I, Bhāradvāja, stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. |
As I, Bhāradvāja, stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly. |
Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; |
Just as, Bhāradvāja, a skilled butcher or his apprentice might carve up an ox’s belly with a sharp butcher’s knife; |
evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. |
even so, Bhāradvāja, as I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds carved up my belly. |
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; |
But, Bhāradvāja, my energy was aroused and unremitting, my mindfulness was established and undisturbed; |
sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
yet my body was agitated and uncalmed, because I was exhausted by that painful striving. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. |
‘Suppose I were to practise the non-breathing jhāna.’ |
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. |
So I, Bhāradvāja, stopped the in-breaths and out-breaths through my mouth, nose, and ears. |
Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. |
As I, Bhāradvāja, stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body. |
Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; |
Just as, Bhāradvāja, two strong men, having seized a weaker man by both arms, might roast and burn him over a pit of hot coals; |
evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. |
even so, Bhāradvāja, as I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body. |
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
But, Bhāradvāja, my energy was aroused and unremitting, my mindfulness was established and undisturbed, yet my body was agitated and uncalmed, because I was exhausted by that painful striving. |
Apissu maṁ, bhāradvāja, devatā disvā evamāhaṁsu: |
Then, Bhāradvāja, some devas, seeing me, said: |
‘kālaṅkato samaṇo gotamo’ti. |
‘The recluse Gotama is dead.’ |
Ekaccā devatā evamāhaṁsu: |
Some devas said: |
‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. |
‘The recluse Gotama is not dead, but he is dying.’ |
Ekaccā devatā evamāhaṁsu: |
Some devas said: |
‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti; |
‘The recluse Gotama is not dead, nor is he dying; |
arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti. |
the recluse Gotama is an arahant; such is the dwelling of an arahant.’ |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. |
‘Suppose I were to undertake to abstain from food altogether.’ |
Atha kho maṁ, bhāradvāja, devatā upasaṅkamitvā etadavocuṁ: |
Then, Bhāradvāja, devas approached me and said: |
‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. |
‘Do not, good sir, undertake to abstain from food altogether. |
Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma. |
If, good sir, you undertake to abstain from food altogether, we will infuse divine nutriment into you through the pores of your skin. |
Tāya tvaṁ yāpessasī’ti. |
With that you will sustain yourself.’ |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ. |
‘If I were to claim to be completely fasting, and these devas were to infuse divine nutriment into me through the pores of my skin, and I were to sustain myself with that, |
Taṁ mamassa musā’ti. |
that would be a lie on my part.’ |
So kho ahaṁ, bhāradvāja, tā devatā paccācikkhāmi, ‘halan’ti vadāmi. |
So I, Bhāradvāja, dismissed those devas, saying, ‘Enough.’ |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti. |
‘Suppose I were to take food in tiny amounts, a handful at a time, whether bean soup, or lentil soup, or vetch soup, or pea soup.’ |
So kho ahaṁ, bhāradvāja, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ. |
So I, Bhāradvāja, took food in tiny amounts, a handful at a time, whether bean soup, or lentil soup, or vetch soup, or pea soup. |
Tassa mayhaṁ, bhāradvāja, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti. |
As I, Bhāradvāja, took food in tiny amounts, a handful at a time, whether bean soup, or lentil soup, or vetch soup, or pea soup, my body became extremely emaciated. |
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; |
My limbs became like the joints of āsītika-grass or kāla-grass, because of that very little food. |
evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. |
My backside became like a camel’s hoof, because of that very little food; |
Seyyathāpi nāma oṭṭhapadaṁ; |
my backbone stood out like a string of beads, because of that very little food. |
evamevassu me ānisadaṁ hoti tāyevappāhāratāya; |
My ribs jutted out like the rafters of an old, dilapidated shed, because of that very little food. |
seyyathāpi nāma vaṭṭanāvaḷī; |
The pupils of my eyes, sunk deep in their sockets, looked like the reflection of stars in the water of a deep well, because of that very little food. |
evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. |
My scalp shrivelled and withered like a bitter gourd cut unripe shrivels and withers in the wind and sun, because of that very little food. |
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; |
If I, Bhāradvāja, thought, ‘I will touch the skin of my belly,’ I would instead grasp my backbone; if I thought, ‘I will touch my backbone,’ I would instead grasp the skin of my belly; |
evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. |
so much, Bhāradvāja, had the skin of my belly come to cling to my backbone, because of that very little food. |
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; |
If I, Bhāradvāja, thought, ‘I will defecate or urinate,’ I would fall down on my face right there, because of that very little food. |
evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. |
If I, Bhāradvāja, comforting this very body, rubbed my limbs with my hands, |
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; |
the hairs, Bhāradvāja, with rotten roots, fell from my body as I rubbed my limbs with my hands, because of that very little food. |
evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. |
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So kho ahaṁ, bhāradvāja, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi; |
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yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. |
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So kho ahaṁ, bhāradvāja, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. |
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So kho ahaṁ, bhāradvāja, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. |
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Tassa mayhaṁ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. |
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Apissu maṁ, bhāradvāja, manussā disvā evamāhaṁsu: |
Then, Bhāradvāja, people seeing me said: |
‘kāḷo samaṇo gotamo’ti. |
‘The recluse Gotama is black.’ |
Ekacce manussā evamāhaṁsu: |
Some people said: |
‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. |
‘The recluse Gotama is not black, the recluse Gotama is dark brown.’ |
Ekacce manussā evamāhaṁsu: |
Some people said: |
‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti; |
‘The recluse Gotama is not black, nor dark brown, the recluse Gotama has a golden-brown complexion’; |
yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya. |
so much, Bhāradvāja, had my clear, bright complexion been ruined by that very little food. |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo; |
‘Whatever ascetics or brahmins in the past have experienced painful, sharp, harsh, bitter feelings due to their striving, this is the utmost, there is nothing beyond this; |
yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo; |
whatever ascetics or brahmins in the future will experience painful, sharp, harsh, bitter feelings due to their striving, this will be the utmost, there will be nothing beyond this; |
yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo. |
whatever ascetics or brahmins at present experience painful, sharp, harsh, bitter feelings due to their striving, this is the utmost, there is nothing beyond this. |
Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ. |
But by this painful, arduous practice I do not attain any superhuman state, any distinction in knowledge and vision worthy of the noble ones. |
Siyā nu kho añño maggo bodhāyā’ti? |
Could there be another path to enlightenment?’ |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā. |
‘I recall that when my father the Sakyan was engaged in work, I was sitting in the cool shade of a rose-apple tree, and then, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and dwelt in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Siyā nu kho eso maggo bodhāyā’ti? |
Could that be the path to enlightenment?’ |
Tassa mayhaṁ, bhāradvāja, satānusāri viññāṇaṁ ahosi: |
Then, Bhāradvāja, following on that memory, came the realization: |
‘eseva maggo bodhāyā’ti. |
‘That indeed is the path to enlightenment.’ |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? |
‘Why am I afraid of that happiness which is apart from sensual pleasures, apart from unwholesome states?’ |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. |
‘I am not afraid of that happiness which is apart from sensual pleasures, apart from unwholesome states.’ |
Tassa mayhaṁ, bhāradvāja, etadahosi: |
It occurred to me, Bhāradvāja: |
‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. |
‘It is not easy to attain that happiness with a body so extremely emaciated. |
Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. |
Suppose I were to take coarse food, boiled rice and sour milk.’ |
So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. |
So I, Bhāradvāja, took coarse food, boiled rice and sour milk. |
Tena kho pana maṁ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: |
Now at that time, Bhāradvāja, five bhikkhus were attending on me, thinking: |
‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti. |
‘Whatever Dhamma the recluse Gotama will attain, that he will announce to us.’ |
Yato kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: |
But when I, Bhāradvāja, took coarse food, boiled rice and sour milk, then those five bhikkhus, becoming disgusted, left me, thinking: |
‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhullāyā’ti. |
‘The recluse Gotama has become luxurious, has given up the striving, and has reverted to luxury.’ |
So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. |
So I, Bhāradvāja, having taken coarse food and regained strength, quite secluded from sensual pleasures …pe… entered upon and dwelt in the first jhāna. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja vihāsiṁ. |
With the stilling of thought and examination, by gaining internal confidence and unification of mind, I entered upon and dwelt in the second jhāna … the third jhāna … the fourth jhāna. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. |
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of recollecting past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. |
I recollected my manifold past lives, that is, one birth, two births …pe… Thus with their aspects and particulars I recollected my manifold past lives. |
Ayaṁ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; |
This, Bhāradvāja, was the first true knowledge attained by me in the first watch of the night; ignorance was dispelled, true knowledge arose; |
tamo vihato, āloko uppanno; |
darkness was dispelled, light arose; |
yathā taṁ appamattassa ātāpino pahitattassa viharato. |
as happens in one who dwells diligent, ardent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. |
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… |
With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings fare according to their kamma …pe… |
ayaṁ kho me, bhāradvāja, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; |
This, Bhāradvāja, was the second true knowledge attained by me in the middle watch of the night; ignorance was dispelled, true knowledge arose; |
tamo vihato, āloko uppanno; |
darkness was dispelled, light arose; |
yathā taṁ appamattassa ātāpino pahitattassa viharato. |
as happens in one who dwells diligent, ardent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. |
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; |
I directly knew as it actually is: ‘This is suffering’; I directly knew as it actually is: ‘This is the origin of suffering’; I directly knew as it actually is: ‘This is the cessation of suffering’; I directly knew as it actually is: ‘This is the way leading to the cessation of suffering.’ |
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. |
I directly knew as it actually is: ‘These are taints’; I directly knew as it actually is: ‘This is the origin of taints’; I directly knew as it actually is: ‘This is the cessation of taints’; I directly knew as it actually is: ‘This is the way leading to the cessation of taints.’ |
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. |
Knowing thus and seeing thus, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of existence, my mind was liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. |
When it was liberated, there came the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. |
I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayaṁ kho me, bhāradvāja, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; |
This, Bhāradvāja, was the third true knowledge attained by me in the last watch of the night; ignorance was dispelled, true knowledge arose; |
tamo vihato, āloko uppanno; |
darkness was dispelled, light arose; |
yathā taṁ appamattassa ātāpino pahitattassa viharato”ti. |
as happens in one who dwells diligent, ardent, and resolute.” |
Evaṁ vutte, saṅgāravo māṇavo bhagavantaṁ etadavoca: |
When this was said, the young brahmin Saṅgārava said to the Blessed One: |
“aṭṭhitavataṁ bhoto gotamassa padhānaṁ ahosi, sappurisavataṁ bhoto gotamassa padhānaṁ ahosi; |
“The striving of the revered Gotama was indeed that of a steadfast one, the striving of the revered Gotama was indeed that of a superior man; |
yathā taṁ arahato sammāsambuddhassa. |
as befits an Arahant, a Perfectly Enlightened One. |
Kiṁ nu kho, bho gotama, atthi devā”ti? |
But, Master Gotama, are there devas?” |
“Ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ—adhidevā”ti. |
“It is known to me on good grounds, Bhāradvāja, that there are devas.” |
“Kiṁ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ adhidevā’ti vadesi. |
“But, Master Gotama, when asked, ‘Are there devas?’ you say, ‘It is known to me on good grounds, Bhāradvāja, that there are devas.’ |
Nanu, bho gotama, evaṁ sante tucchā musā hotī”ti? |
Does not this, Master Gotama, thus become empty and false?” |
“‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya; |
“When asked, Bhāradvāja, ‘Are there devas?’ if one were to say, ‘There are devas,’ or if one were to say, ‘It is known to me on good grounds’; |
atha khvettha viññunā purisena ekaṁsena niṭṭhaṁ gantabbaṁ yadidaṁ: |
then a wise person should thereby come to the definite conclusion: |
‘atthi devā’”ti. |
‘There are devas.’” |
“Kissa pana me bhavaṁ gotamo ādikeneva na byākāsī”ti? |
“But why did the revered Gotama not explain this to me at the very beginning?” |
“Uccena sammataṁ kho etaṁ, bhāradvāja, lokasmiṁ yadidaṁ: |
“It is widely acknowledged in the world, Bhāradvāja, that: |
‘atthi devā’”ti. |
‘There are devas.’” |
Evaṁ vutte, saṅgāravo māṇavo bhagavantaṁ etadavoca: |
When this was said, the young brahmin Saṅgārava said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
It is as if, Master Gotama, one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness: |
‘cakkhumanto rūpāni dakkhantī’ti; |
‘so that those with eyesight can see forms’; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by the revered Gotama. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go to the revered Gotama for refuge, and to the Dhamma, and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the revered Gotama accept me as a lay follower who has gone for refuge from this day forth for life.” |
Saṅgāravasuttaṁ niṭṭhitaṁ dasamaṁ. |
The Discourse to Saṅgārava is finished, the tenth. |
Brāhmaṇavaggo niṭṭhito pañcamo. |
The Chapter on Brahmins – the Fifth – is finished. |
Tassuddānaṁ |
Its summary: |
Brahmāyu selassalāyano, |
Brahmāyu, Selā, and Assalāyana, |
ghoṭamukho ca brāhmaṇo; |
And the brahmin Ghoṭamukha; |
Caṅkī esu dhanañjāni, |
Caṅkī, Esukārī, and Dhanañjāni, |
vāseṭṭho subhagāravoti. |
Vāseṭṭha, Subha, and Saṅgārava. |
Idaṁ vaggānamuddānaṁ |
This is the summary of the chapters: |
Vaggo gahapati bhikkhu, |
The Householder, the Bhikkhu, |
paribbājakanāmako; |
The Wanderer so named, |
Rājavaggo brāhmaṇoti, |
The King, and the Brahmin Chapters: |
pañca majjhimaāgame. |
These five are in the Middle Collection. |
Majjhimapaṇṇāsakaṁ samattaṁ. |
The Middle Fifty is completed. |
mn101 |
MN 101 |
Majjhima Nikāya 101 |
Middle Length Discourses 101 |
Devadahasutta |
At Devadaha |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at a Sakyan town named Devadaha. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied. |
Bhagavā etadavoca: |
The Blessed One said this: |
“santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
“Bhikkhus, there are some ascetics and brahmins who speak thus and are of such a view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. |
‘Whatever this individual person experiences—whether pleasant or painful or neither-painful-nor-pleasant—all that is caused by past kamma. |
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerities they make an end to old kamma, and by not doing new kamma there will be no flow in the future; |
āyatiṁ anavassavā kammakkhayo; |
with no flow in the future, there is the destruction of kamma; |
kammakkhayā dukkhakkhayo; |
with the destruction of kamma, there is the destruction of suffering; |
dukkhakkhayā vedanākkhayo; |
with the destruction of suffering, there is the destruction of feeling; |
vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti. |
with the destruction of feeling, all suffering will have been exhausted.’ |
Evaṁvādino, bhikkhave, nigaṇṭhā. |
The Nigaṇṭhas, bhikkhus, are of such a view.” |
Evaṁvādāhaṁ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṁ vadāmi: |
“Bhikkhus, I approached those Nigaṇṭhas who spoke thus and said to them: |
‘saccaṁ kira tumhe, āvuso nigaṇṭhā, evaṁvādino evaṁdiṭṭhino—yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. |
‘Is it true, friends Nigaṇṭhas, that you speak thus and are of such a view: “Whatever this individual person experiences—whether pleasant or painful or neither-painful-nor-pleasant—all that is caused by past kamma. |
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerities they make an end to old kamma, and by not doing new kamma there will be no flow in the future; |
āyatiṁ anavassavā kammakkhayo; |
with no flow in the future, there is the destruction of kamma; |
kammakkhayā dukkhakkhayo; |
with the destruction of kamma, there is the destruction of suffering; |
dukkhakkhayā vedanākkhayo; |
with the destruction of suffering, there is the destruction of feeling; |
vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? |
with the destruction of feeling, all suffering will have been exhausted”’?” |
Te ca me, bhikkhave, nigaṇṭhā evaṁ puṭṭhā ‘āmā’ti paṭijānanti. |
When, bhikkhus, I asked them this, the Nigaṇṭhas acknowledged it, saying ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I said to them: |
‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—ahuvamheva mayaṁ pubbe, na nāhuvamhā’ti? |
‘But, friends Nigaṇṭhas, do you know: “We were in the past, we did not not exist”?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhā’ti? |
‘But, friends Nigaṇṭhas, do you know: “We did evil kamma in the past, we did not not do it”?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti? |
‘But, friends Nigaṇṭhas, do you know: “We did such and such evil kamma”?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? |
‘But, friends Nigaṇṭhas, do you know: “So much suffering has already been exhausted, or so much suffering has to be exhausted, or when so much suffering has been exhausted, all suffering will have been exhausted”?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti? |
‘But, friends Nigaṇṭhas, do you know the abandoning of unwholesome states in the present life and the undertaking of wholesome states?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; |
‘So, friends Nigaṇṭhas, it seems you do not know: “We were in the past, we did not not exist”; you do not know: “We did evil kamma in the past, we did not not do it”; you do not know: “We did such and such evil kamma”; you do not know: “So much suffering has already been exhausted, or so much suffering has to be exhausted, or when so much suffering has been exhausted, all suffering will have been exhausted”; you do not know the abandoning of unwholesome states in the present life and the undertaking of wholesome states. |
evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: |
This being so, it is not proper for the venerable Nigaṇṭhas to declare: |
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. |
“Whatever this individual person experiences—whether pleasant or painful or neither-painful-nor-pleasant—all that is caused by past kamma. |
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerities they make an end to old kamma, and by not doing new kamma there will be no flow in the future; |
āyatiṁ anavassavā kammakkhayo; |
with no flow in the future, there is the destruction of kamma; |
kammakkhayā dukkhakkhayo; |
with the destruction of kamma, there is the destruction of suffering; |
dukkhakkhayā vedanākkhayo; |
with the destruction of suffering, there is the destruction of feeling; |
vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. |
with the destruction of feeling, all suffering will have been exhausted.”’ |
Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha—ahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha—akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha—evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha—ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; |
‘If, friends Nigaṇṭhas, you knew: “We were in the past, we did not not exist”; if you knew: “We did evil kamma in the past, we did not not do it”; if you knew: “We did such and such evil kamma”; if you knew: “So much suffering has already been exhausted, or so much suffering has to be exhausted, or when so much suffering has been exhausted, all suffering will have been exhausted”; if you knew the abandoning of unwholesome states in the present life and the undertaking of wholesome states; |
evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: |
this being so, it would be proper for the venerable Nigaṇṭhas to declare: |
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. |
“Whatever this individual person experiences—whether pleasant or painful or neither-painful-nor-pleasant—all that is caused by past kamma. |
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerities they make an end to old kamma, and by not doing new kamma there will be no flow in the future; |
āyatiṁ anavassavā kammakkhayo; |
with no flow in the future, there is the destruction of kamma; |
kammakkhayā dukkhakkhayo; |
with the destruction of kamma, there is the destruction of suffering; |
dukkhakkhayā vedanākkhayo; |
with the destruction of suffering, there is the destruction of feeling; |
vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. |
with the destruction of feeling, all suffering will have been exhausted.”’ |
Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena; |
‘Suppose, friends Nigaṇṭhas, a man were pierced by a dart thickly smeared with poison; |
so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. |
on account of being pierced by the dart he would feel painful, sharp, harsh feelings. |
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. |
His friends and companions, kinsmen and relatives, would provide a surgeon to operate on the dart. |
Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya; |
That surgeon would cut the opening of the wound with a knife; |
so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. |
on account of the opening of the wound being cut with a knife he would feel painful, sharp, harsh feelings. |
Tassa so bhisakko sallakatto esaniyā sallaṁ eseyya; |
That surgeon would probe for the dart with a probe; |
so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya. |
on account of probing for the dart with a probe he would feel painful, sharp, harsh feelings. |
Tassa so bhisakko sallakatto sallaṁ abbuheyya; |
That surgeon would extract the dart; |
so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. |
on account of the dart being extracted he would feel painful, sharp, harsh feelings. |
Tassa so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odaheyya; |
That surgeon would apply a caustic powder to the mouth of the wound; |
so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. |
on account of the caustic powder being applied to the mouth of the wound he would feel painful, sharp, harsh feelings. |
So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṁvasī yena kāmaṅgamo. |
But at a later time, when the wound has healed and is covered with skin, he would be healthy, happy, independent, master of himself, able to go where he likes. |
Tassa evamassa: |
He might think: |
“ahaṁ kho pubbe sallena viddho ahosiṁ savisena gāḷhūpalepanena. |
“Formerly I was pierced by a dart thickly smeared with poison. |
Sohaṁ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. |
On account of being pierced by the dart I felt painful, sharp, harsh feelings. |
Tassa me mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapesuṁ. |
My friends and companions, kinsmen and relatives, provided a surgeon to operate on the dart. |
Tassa me so bhisakko sallakatto satthena vaṇamukhaṁ parikanti; |
That surgeon cut the opening of the wound with a knife; |
sohaṁ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. |
on account of the opening of the wound being cut with a knife I felt painful, sharp, harsh feelings. |
Tassa me so bhisakko sallakatto esaniyā sallaṁ esi; |
That surgeon probed for the dart with a probe; |
so ahaṁ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṁ. |
on account of probing for the dart with a probe I felt painful, sharp, harsh feelings. |
Tassa me so bhisakko sallakatto sallaṁ abbuhi; |
That surgeon extracted the dart; |
sohaṁ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. |
on account of the dart being extracted I felt painful, sharp, harsh feelings. |
Tassa me so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odahi; |
That surgeon applied a caustic powder to the mouth of the wound; |
sohaṁ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. |
on account of the caustic powder being applied to the mouth of the wound I felt painful, sharp, harsh feelings. |
Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṁvasī yena kāmaṅgamo”ti. |
But now, with the wound healed and covered with skin, I am healthy, happy, independent, master of myself, able to go where I like.” |
Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha—ahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha—akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha—evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha—ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; |
‘So too, friends Nigaṇṭhas, if you knew: “We were in the past, we did not not exist”; if you knew: “We did evil kamma in the past, we did not not do it”; if you knew: “We did such and such evil kamma”; if you knew: “So much suffering has already been exhausted, or so much suffering has to be exhausted, or when so much suffering has been exhausted, all suffering will have been exhausted”; if you knew the abandoning of unwholesome states in the present life and the undertaking of wholesome states; |
evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: |
this being so, it would be proper for the venerable Nigaṇṭhas to declare: |
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. |
“Whatever this individual person experiences—whether pleasant or painful or neither-painful-nor-pleasant—all that is caused by past kamma. |
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerities they make an end to old kamma, and by not doing new kamma there will be no flow in the future; |
āyatiṁ anavassavā kammakkhayo; |
with no flow in the future, there is the destruction of kamma; |
kammakkhayā dukkhakkhayo; |
with the destruction of kamma, there is the destruction of suffering; |
dukkhakkhayā vedanākkhayo; |
with the destruction of suffering, there is the destruction of feeling; |
vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. |
with the destruction of feeling, all suffering will have been exhausted.”’ |
Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha—ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; |
‘But since, friends Nigaṇṭhas, you do not know: “We were in the past, we did not not exist”; nor do you know: “We did evil kamma in the past, we did not not do it”; nor do you know: “We did such and such evil kamma”; nor do you know: “So much suffering has already been exhausted, or so much suffering has to be exhausted, or when so much suffering has been exhausted, all suffering will have been exhausted”; nor do you know the abandoning of unwholesome states in the present life and the undertaking of wholesome states; |
tasmā āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: |
therefore it is not proper for the venerable Nigaṇṭhas to declare: |
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. |
“Whatever this individual person experiences—whether pleasant or painful or neither-painful-nor-pleasant—all that is caused by past kamma. |
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerities they make an end to old kamma, and by not doing new kamma there will be no flow in the future; |
āyatiṁ anavassavā kammakkhayo; |
with no flow in the future, there is the destruction of kamma; |
kammakkhayā dukkhakkhayo; |
with the destruction of kamma, there is the destruction of suffering; |
dukkhakkhayā vedanākkhayo; |
with the destruction of suffering, there is the destruction of feeling; |
vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti. |
with the destruction of feeling, all suffering will have been exhausted.”’’ |
Evaṁ vutte, bhikkhave, te nigaṇṭhā maṁ etadavocuṁ: |
When this was said, bhikkhus, those Nigaṇṭhas said to me: |
‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti. |
‘Friend, the Nigaṇṭha Nāṭaputta is all-knowing, all-seeing; he claims to have complete knowledge and vision. |
“Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti. |
He says: “Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly established in me.” |
So evamāha: |
He speaks thus: |
“atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha, yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpakammassa akaraṇaṁ. |
“Nigaṇṭhas, you have done evil kamma in the past; exhaust that by this severe, harsh practice. And that you are now restrained in body, restrained in speech, restrained in mind—that is the non-doing of evil kamma for the future. |
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerities there is an end to old kamma, and by not doing new kamma there will be no flow in the future; |
āyatiṁ anavassavā kammakkhayo; |
with no flow in the future, there is the destruction of kamma; |
kammakkhayā dukkhakkhayo; |
with the destruction of kamma, there is the destruction of suffering; |
dukkhakkhayā vedanākkhayo; |
with the destruction of suffering, there is the destruction of feeling; |
vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. |
with the destruction of feeling, all suffering will have been exhausted.” |
Tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā’ti. |
And that is agreeable to us and we approve of it, and on account of it we are satisfied.’ |
Evaṁ vutte, ahaṁ, bhikkhave, te nigaṇṭhe etadavocaṁ: |
When this was said, bhikkhus, I said to those Nigaṇṭhas: |
‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. |
‘Friends Nigaṇṭhas, these five things have a twofold result in the present life. |
Katame pañca? |
What five? |
Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. |
Faith, approval, oral tradition, reasoned reflection, and acceptance of a view after pondering it—these, friends Nigaṇṭhas, are five things that have a twofold result in the present life. |
Tatrāyasmantānaṁ nigaṇṭhānaṁ kā atītaṁse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. |
In this, what is the venerable Nigaṇṭhas’ faith in their teacher of the past, what is their approval, what is their oral tradition, what is their reasoned reflection, what is their acceptance of a view after pondering it?’ |
Evaṁvādī kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi. |
Speaking thus, bhikkhus, I did not see any legitimate refutation of their doctrine by the Nigaṇṭhas. |
Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi: |
Then, bhikkhus, I said further to those Nigaṇṭhas: |
‘taṁ kiṁ maññatha, āvuso nigaṇṭhā. |
‘What do you think, friends Nigaṇṭhas? |
Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
When you have a keen undertaking, a keen exertion, at that time do you feel keen, sharp, harsh feelings due to the undertaking; |
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? |
but when you do not have a keen undertaking, do not have a keen exertion, at that time do you not feel keen, sharp, harsh feelings due to the undertaking?’ |
‘Yasmiṁ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; |
‘Friend Gotama, when we have a keen undertaking, a keen exertion, at that time we feel keen, sharp, harsh feelings due to the undertaking; |
yasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti. |
but when we do not have a keen undertaking, do not have a keen exertion, at that time we do not feel keen, sharp, harsh feelings due to the undertaking.’ |
‘Iti kira, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
‘So, friends Nigaṇṭhas, it seems that when you have a keen undertaking, a keen exertion, at that time you feel keen, sharp, harsh feelings due to the undertaking; |
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. |
but when you do not have a keen undertaking, do not have a keen exertion, at that time you do not feel keen, sharp, harsh feelings due to the undertaking. |
Evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: |
This being so, it is not proper for the venerable Nigaṇṭhas to declare: |
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. |
“Whatever this individual person experiences—whether pleasant or painful or neither-painful-nor-pleasant—all that is caused by past kamma. |
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerities they make an end to old kamma, and by not doing new kamma there will be no flow in the future; |
āyatiṁ anavassavā kammakkhayo; |
with no flow in the future, there is the destruction of kamma; |
kammakkhayā dukkhakkhayo; |
with the destruction of kamma, there is the destruction of suffering; |
dukkhakkhayā vedanākkhayo; |
with the destruction of suffering, there is the destruction of feeling; |
vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. |
with the destruction of feeling, all suffering will have been exhausted.”’ |
Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
‘If, friends Nigaṇṭhas, when you have a keen undertaking, a keen exertion, you did not feel keen, sharp, harsh feelings due to the undertaking; |
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
but when you do not have a keen undertaking, do not have a keen exertion, you did feel keen, sharp, harsh feelings due to the undertaking; |
evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: |
this being so, it would be proper for the venerable Nigaṇṭhas to declare: |
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. |
“Whatever this individual person experiences—whether pleasant or painful or neither-painful-nor-pleasant—all that is caused by past kamma. |
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerities they make an end to old kamma, and by not doing new kamma there will be no flow in the future; |
āyatiṁ anavassavā kammakkhayo; |
with no flow in the future, there is the destruction of kamma; |
kammakkhayā dukkhakkhayo; |
with the destruction of kamma, there is the destruction of suffering; |
dukkhakkhayā vedanākkhayo; |
with the destruction of suffering, there is the destruction of feeling; |
vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. |
with the destruction of feeling, all suffering will have been exhausted.”’ |
Yasmā ca kho, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
‘But since, friends Nigaṇṭhas, when you have a keen undertaking, a keen exertion, you do feel keen, sharp, harsh feelings due to the undertaking; |
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
and when you do not have a keen undertaking, do not have a keen exertion, you do not feel keen, sharp, harsh feelings due to the undertaking; |
te tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha: |
and you yourselves, experiencing these keen, sharp, harsh feelings due to the undertaking, through ignorance, lack of knowledge, and delusion, will fall into [the view]: |
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. |
“Whatever this individual person experiences—whether pleasant or painful or neither-painful-nor-pleasant—all that is caused by past kamma. |
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; |
Thus, by austerities they make an end to old kamma, and by not doing new kamma there will be no flow in the future; |
āyatiṁ anavassavā kammakkhayo; |
with no flow in the future, there is the destruction of kamma; |
kammakkhayā dukkhakkhayo; |
with the destruction of kamma, there is the destruction of suffering; |
dukkhakkhayā vedanākkhayo; |
with the destruction of suffering, there is the destruction of feeling; |
vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti. |
with the destruction of feeling, all suffering will have been exhausted.”’’ |
Evaṁvādīpi kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi. |
Even when speaking thus, bhikkhus, I did not see any legitimate refutation of their doctrine by the Nigaṇṭhas. |
Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi: |
Then, bhikkhus, I said further to those Nigaṇṭhas: |
‘taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti labbhametan’ti? |
‘What do you think, friends Nigaṇṭhas, is it possible that kamma to be experienced in the present life could, by an undertaking or by exertion, become kamma to be experienced in a future life?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṁ hotūti labbhametan’ti? |
‘But is it possible that kamma to be experienced in a future life could, by an undertaking or by exertion, become kamma to be experienced in the present life?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti labbhametan’ti? |
‘What do you think, friends Nigaṇṭhas, is it possible that kamma to be experienced as pleasant could, by an undertaking or by exertion, become kamma to be experienced as painful?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Yaṁ panidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti labbhametan’ti? |
‘But is it possible that kamma to be experienced as painful could, by an undertaking or by exertion, become kamma to be experienced as pleasant?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti labbhametan’ti? |
‘What do you think, friends Nigaṇṭhas, is it possible that kamma whose result is ripened could, by an undertaking or by exertion, become kamma whose result is unripened?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Yaṁ panidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upakkamena vā padhānena vā paripakkavedanīyaṁ hotūti labbhametan’ti? |
‘But is it possible that kamma whose result is unripened could, by an undertaking or by exertion, become kamma whose result is ripened?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti labbhametan’ti? |
‘What do you think, friends Nigaṇṭhas, is it possible that kamma to be experienced much could, by an undertaking or by exertion, become kamma to be experienced little?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Yaṁ panidaṁ kammaṁ appavedanīyaṁ taṁ upakkamena vā padhānena vā bahuvedanīyaṁ hotūti labbhametan’ti? |
‘But is it possible that kamma to be experienced little could, by an undertaking or by exertion, become kamma to be experienced much?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti labbhametan’ti? |
‘What do you think, friends Nigaṇṭhas, is it possible that kamma to be experienced could, by an undertaking or by exertion, become kamma not to be experienced?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Yaṁ panidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti labbhametan’ti? |
‘But is it possible that kamma not to be experienced could, by an undertaking or by exertion, become kamma to be experienced?’ |
‘No hidaṁ, āvuso’. |
‘No, friend.’ |
‘Iti kira, āvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti alabbhametaṁ, yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upakkamena vā padhānena vā paripakkavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ appavedanīyaṁ taṁ upakkamena vā padhānena vā bahuvedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti alabbhametaṁ; |
‘So, friends Nigaṇṭhas, it is not possible that kamma to be experienced in the present life could, by an undertaking or by exertion, become kamma to be experienced in a future life; nor is it possible that kamma to be experienced in a future life could, by an undertaking or by exertion, become kamma to be experienced in the present life; nor is it possible that kamma to be experienced as pleasant could, by an undertaking or by exertion, become kamma to be experienced as painful; nor is it possible that kamma to be experienced as painful could, by an undertaking or by exertion, become kamma to be experienced as pleasant; nor is it possible that kamma whose result is ripened could, by an undertaking or by exertion, become kamma whose result is unripened; nor is it possible that kamma whose result is unripened could, by an undertaking or by exertion, become kamma whose result is ripened; nor is it possible that kamma to be experienced much could, by an undertaking or by exertion, become kamma to be experienced little; nor is it possible that kamma to be experienced little could, by an undertaking or by exertion, become kamma to be experienced much; nor is it possible that kamma to be experienced could, by an undertaking or by exertion, become kamma not to be experienced; nor is it possible that kamma not to be experienced could, by an undertaking or by exertion, become kamma to be experienced. |
evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ aphalo upakkamo hoti, aphalaṁ padhānaṁ’. |
This being so, the venerable Nigaṇṭhas’ undertaking is fruitless, their exertion is fruitless.’ |
Evaṁvādī, bhikkhave, nigaṇṭhā. |
Such, bhikkhus, are the Nigaṇṭhas. |
Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti. |
For Nigaṇṭhas of such a kind, bhikkhus, ten legitimate points of criticism and censure arise. |
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; |
If, bhikkhus, beings experience pleasure and pain due to past kamma; |
addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. |
then surely, bhikkhus, the Nigaṇṭhas were formerly doers of evil deeds, that they now experience such painful, sharp, harsh feelings. |
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; |
If, bhikkhus, beings experience pleasure and pain due to creation by a god; |
addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. |
then surely, bhikkhus, the Nigaṇṭhas were created by an evil god, that they now experience such painful, sharp, harsh feelings. |
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; |
If, bhikkhus, beings experience pleasure and pain due to accidental concurrence; |
addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. |
then surely, bhikkhus, the Nigaṇṭhas have had an evil accidental concurrence, that they now experience such painful, sharp, harsh feelings. |
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; |
If, bhikkhus, beings experience pleasure and pain due to birth; |
addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. |
then surely, bhikkhus, the Nigaṇṭhas are of evil birth, that they now experience such painful, sharp, harsh feelings. |
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; |
If, bhikkhus, beings experience pleasure and pain due to an undertaking in the present life; |
addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. |
then surely, bhikkhus, the Nigaṇṭhas have such an evil undertaking in the present life, that they now experience such painful, sharp, harsh feelings. |
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; |
If, bhikkhus, beings experience pleasure and pain due to past kamma, the Nigaṇṭhas are blameworthy; |
no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. |
if beings do not experience pleasure and pain due to past kamma, the Nigaṇṭhas are blameworthy. |
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; |
If, bhikkhus, beings experience pleasure and pain due to creation by a god, the Nigaṇṭhas are blameworthy; |
no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. |
if beings do not experience pleasure and pain due to creation by a god, the Nigaṇṭhas are blameworthy. |
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; |
If, bhikkhus, beings experience pleasure and pain due to accidental concurrence, the Nigaṇṭhas are blameworthy; |
no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. |
if beings do not experience pleasure and pain due to accidental concurrence, the Nigaṇṭhas are blameworthy. |
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; |
If, bhikkhus, beings experience pleasure and pain due to birth, the Nigaṇṭhas are blameworthy; |
no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. |
if beings do not experience pleasure and pain due to birth, the Nigaṇṭhas are blameworthy. |
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; |
If, bhikkhus, beings experience pleasure and pain due to an undertaking in the present life, the Nigaṇṭhas are blameworthy; |
no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. |
if beings do not experience pleasure and pain due to an undertaking in the present life, the Nigaṇṭhas are blameworthy. |
Evaṁvādī, bhikkhave, nigaṇṭhā. |
Such, bhikkhus, are the Nigaṇṭhas. |
Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ ime dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti. |
For Nigaṇṭhas of such a kind, bhikkhus, these ten legitimate points of criticism and censure arise. |
Evaṁ kho, bhikkhave, aphalo upakkamo hoti, aphalaṁ padhānaṁ. |
Thus, bhikkhus, their undertaking is fruitless, their exertion is fruitless. |
Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ? |
And how, bhikkhus, is an undertaking fruitful, how is exertion fruitful? |
Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti. |
Here, bhikkhus, a bhikkhu does not afflict himself with what is not yet afflicted by suffering, and he does not abandon legitimate happiness, and he is not infatuated with that happiness. |
So evaṁ pajānāti: |
He understands thus: |
‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. |
‘When I strive with effort regarding this cause of suffering, through striving with effort dispassion arises; when I develop equanimity regarding this cause of suffering by observing it, dispassion arises.’ |
So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati. |
So, for whatever cause of suffering, when he strives with effort, through striving with effort dispassion arises, he strives with effort there. |
Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti. |
And for whatever cause of suffering, when he develops equanimity by observing it, dispassion arises, he develops equanimity there. |
Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. |
When, for a cause of suffering, he strives with effort and dispassion arises through striving with effort—in this way that suffering of his is exhausted. |
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. |
When, for a cause of suffering, he develops equanimity by observing it and dispassion arises—in this way that suffering of his is exhausted. |
Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. |
Suppose, bhikkhus, a man is in love with a woman, his heart bound to her, with intense desire, intense affection. |
So taṁ itthiṁ passeyya aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ. |
He might see that woman standing with another man, conversing, joking, and laughing. |
Taṁ kiṁ maññatha, bhikkhave, api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti? |
What do you think, bhikkhus? When that man sees that woman standing with another man, conversing, joking, and laughing, would sorrow, lamentation, pain, displeasure, and despair arise in him?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. |
“Because, venerable sir, that man is in love with that woman, his heart bound to her, with intense desire, intense affection. |
Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti. |
Therefore, when he sees that woman standing with another man, conversing, joking, and laughing, sorrow, lamentation, pain, displeasure, and despair would arise in him.” |
“Atha kho, bhikkhave, tassa purisassa evamassa: |
“Then, bhikkhus, it might occur to that man: |
‘ahaṁ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. |
‘I am in love with this woman, my heart bound to her, with intense desire, intense affection. |
Tassa me amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjanti sokaparidevadukkhadomanassūpāyāsā. |
When I see this woman standing with another man, conversing, joking, and laughing, sorrow, lamentation, pain, displeasure, and despair arise in me. |
Yannūnāhaṁ yo me amussā itthiyā chandarāgo taṁ pajaheyyan’ti. |
Why don’t I abandon that desire and lust for this woman?’ |
So yo amussā itthiyā chandarāgo taṁ pajaheyya. |
He would then abandon that desire and lust for that woman. |
So taṁ itthiṁ passeyya aparena samayena aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ. |
At a later time, he might see that woman standing with another man, conversing, joking, and laughing. |
Taṁ kiṁ maññatha, bhikkhave, api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti? |
What do you think, bhikkhus? When that man sees that woman standing with another man, conversing, joking, and laughing, would sorrow, lamentation, pain, displeasure, and despair arise in him?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Amu hi, bhante, puriso amussā itthiyā virāgo. |
“Because, venerable sir, that man is dispassionate towards that woman. |
Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti. |
Therefore, when he sees that woman standing with another man, conversing, joking, and laughing, sorrow, lamentation, pain, displeasure, and despair would not arise in him.” |
“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti. |
“So too, bhikkhus, a bhikkhu does not afflict himself with what is not yet afflicted by suffering, and he does not abandon legitimate happiness, and he is not infatuated with that happiness. |
So evaṁ pajānāti: |
He understands thus: |
‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. |
‘When I strive with effort regarding this cause of suffering, through striving with effort dispassion arises; when I develop equanimity regarding this cause of suffering by observing it, dispassion arises.’ |
So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati; |
So, for whatever cause of suffering, when he strives with effort, through striving with effort dispassion arises, he strives with effort there; |
yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti. |
and for whatever cause of suffering, when he develops equanimity by observing it, dispassion arises, he develops equanimity there. |
Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. |
When, for a cause of suffering, he strives with effort and dispassion arises through striving with effort—in this way that suffering of his is exhausted. |
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. |
When, for a cause of suffering, he develops equanimity by observing it and dispassion arises—in this way that suffering of his is exhausted. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. |
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful. |
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Furthermore, bhikkhus, a bhikkhu reflects thus: |
‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; |
‘When I dwell as I please, unwholesome states increase and wholesome states decline; |
dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. |
but when I exert myself with difficulty, unwholesome states decline and wholesome states increase. |
Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti. |
Let me then exert myself with difficulty.’ |
So dukkhāya attānaṁ padahati. |
He exerts himself with difficulty. |
Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. |
As he exerts himself with difficulty, unwholesome states decline and wholesome states increase. |
So na aparena samayena dukkhāya attānaṁ padahati. |
At a later time, he does not exert himself with difficulty. |
Taṁ kissa hetu? |
For what reason? |
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti. |
Because, bhikkhus, the purpose for which that bhikkhu exerted himself with difficulty has been achieved. |
Tasmā na aparena samayena dukkhāya attānaṁ padahati. |
Therefore, at a later time, he does not exert himself with difficulty. |
Seyyathāpi, bhikkhave, usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ. |
Suppose, bhikkhus, a fletcher heats and warms an arrow shaft between two flames to make it straight and workable. |
Yato kho, bhikkhave, usukārassa tejanaṁ dvīsu alātesu ātāpitaṁ hoti paritāpitaṁ ujuṁ kataṁ kammaniyaṁ, na so taṁ aparena samayena usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ. |
When, bhikkhus, the fletcher’s arrow shaft has been heated and warmed between two flames and made straight and workable, he does not later heat and warm that arrow shaft between two flames to make it straight and workable. |
Taṁ kissa hetu? |
For what reason? |
Yassa hi so, bhikkhave, atthāya usukāro tejanaṁ dvīsu alātesu ātāpeyya paritāpeyya ujuṁ kareyya kammaniyaṁ svāssa attho abhinipphanno hoti. |
Because, bhikkhus, the purpose for which the fletcher would heat and warm the arrow shaft between two flames to make it straight and workable has been achieved. |
Tasmā na aparena samayena usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ. |
Therefore, at a later time, the fletcher does not heat and warm the arrow shaft between two flames to make it straight and workable. |
Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati: |
So too, bhikkhus, a bhikkhu reflects thus: |
‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; |
‘When I dwell as I please, unwholesome states increase and wholesome states decline; |
dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. |
but when I exert myself with difficulty, unwholesome states decline and wholesome states increase. |
Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti. |
Let me then exert myself with difficulty.’ |
So dukkhāya attānaṁ padahati. |
He exerts himself with difficulty. |
Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. |
As he exerts himself with difficulty, unwholesome states decline and wholesome states increase. |
So na aparena samayena dukkhāya attānaṁ padahati. |
At a later time, he does not exert himself with difficulty. |
Taṁ kissa hetu? |
For what reason? |
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti. |
Because, bhikkhus, the purpose for which that bhikkhu exerted himself with difficulty has been achieved. |
Tasmā na aparena samayena dukkhāya attānaṁ padahati. |
Therefore, at a later time, he does not exert himself with difficulty. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. |
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful. |
Puna caparaṁ, bhikkhave, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Furthermore, bhikkhus, a Tathāgata appears in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its devas and humans, having realized it himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he proclaims the holy life, altogether complete and pure. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
A householder or a householder’s son or one born in some other family hears that Dhamma. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
Having heard the Dhamma, he gains faith in the Tathāgata. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
Possessed of that faith he has gained, he reflects thus: |
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. |
‘Household life is crowded, a path of dust; going forth is the open air. |
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
It is not easy while living in a household to lead the holy life, so utterly perfect, so utterly pure, like a polished conch shell. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Suppose I were to shave off my hair and beard, put on the saffron robes, and go forth from the household life into homelessness.’ |
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
At a later time, abandoning a small or large fortune, abandoning a small or large circle of relatives, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness. |
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Having thus gone forth, being possessed of the bhikkhus’ training and way of life, abandoning the killing of living beings, he abstains from the killing of living beings; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. |
Abandoning the taking of what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells with a self become pure, not by theft. |
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. |
Abandoning unchastity, he lives the chaste life, aloof, abstaining from the vulgar practice of sexual intercourse. |
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Abandoning false speech, he abstains from false speech; he speaks truth, is devoted to truth, reliable, worthy of confidence, not a deceiver of the world. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; |
Abandoning divisive speech, he abstains from divisive speech; |
ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
what he has heard here he does not repeat elsewhere to cause dissension there, or what he has heard elsewhere he does not repeat here to cause dissension here—thus he is a reconciler of those who are divided and a promoter of those who are united, delighting in concord, rejoicing in concord, cherishing concord, a speaker of words that promote concord. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; |
Abandoning harsh speech, he abstains from harsh speech; |
yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. |
whatever speech is blameless, pleasant to the ear, agreeable, going to the heart, urbane, pleasing to many people, desired by many people—such speech he speaks. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is connected with the goal, speaks on the Dhamma and the Vinaya; he speaks words worth treasuring, at the right time, accompanied by reasons, discriminating, connected with the goal. |
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. |
He abstains from damaging seed and plant life. |
Ekabhattiko hoti rattūparato virato vikālabhojanā. |
He eats only in one part of the day, refraining from eating at night and outside the proper time. |
Naccagītavāditavisūkadassanā paṭivirato hoti. |
He abstains from dancing, singing, music, and watching shows. |
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. |
He abstains from wearing garlands, scents, and cosmetics, and from adornment and embellishment. |
Uccāsayanamahāsayanā paṭivirato hoti. |
He abstains from high and luxurious beds. |
Jātarūparajatapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting gold and silver. |
Āmakadhaññapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting uncooked grain. |
Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting uncooked meat. |
Itthikumārikapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting women and girls. |
Dāsidāsapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting male and female slaves. |
Ajeḷakapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting goats and sheep. |
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting fowl and pigs. |
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting elephants, cattle, horses, and mares. |
Khettavatthupaṭiggahaṇā paṭivirato hoti. |
He abstains from accepting fields and lands. |
Dūteyyapahiṇagamanānuyogā paṭivirato hoti. |
He abstains from running errands and messages. |
Kayavikkayā paṭivirato hoti. |
He abstains from buying and selling. |
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. |
He abstains from false weights, false metals, and false measures. |
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. |
He abstains from bribery, deception, fraud, and crooked ways. |
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
He abstains from cutting, killing, binding, highway robbery, plundering, and violence. |
So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. |
He is content with the robe to protect his body and with almsfood to sustain his stomach. |
So yena yeneva pakkamati samādāyeva pakkamati. |
Wherever he goes, he sets out taking only these with him. |
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; |
Just as a winged bird, wherever it flies, flies with the load of its wings, |
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; |
so too, a bhikkhu is content with the robe to protect his body and with almsfood to sustain his stomach; |
so yena yeneva pakkamati samādāyeva pakkamati. |
wherever he goes, he sets out taking only these with him. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
Possessed of this noble aggregate of virtue, he experiences within himself a blameless happiness. |
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Having seen a form with the eye, he does not grasp at its signs and features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Since, if he were to leave the eye faculty uncontrolled, evil unwholesome states of covetousness and displeasure might invade him, he practices the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear… Having smelled an odor with the nose… Having tasted a taste with the tongue… Having touched a tangible with the body… Having cognized a mental object with the mind, he does not grasp at its signs and features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
Since, if he were to leave the mind faculty uncontrolled, evil unwholesome states of covetousness and displeasure might invade him, he practices the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
Possessed of this noble restraint of the sense faculties, he experiences within himself an unalloyed happiness. |
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking aside; he acts with clear comprehension when bending and stretching; he acts with clear comprehension when wearing his Sanghāṭī robe, bowl, and robes; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. |
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
Possessed of this noble aggregate of virtue, and this noble contentment, and this noble restraint of the sense faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. |
After his meal, returning from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. |
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. |
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. |
Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. |
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. |
Abandoning sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor. |
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. |
Abandoning restlessness and remorse, he dwells unagitated, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. |
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Abandoning doubt, he dwells having passed beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. |
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful. |
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, bhikkhus, with the stilling of thought and examination, a bhikkhu enters upon and dwells in the second jhāna, which has internal Gembelal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. |
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful. |
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti. |
Furthermore, bhikkhus, with the fading away as well of rapture, a bhikkhu dwells in equanimity, and mindful and clearly comprehending, he experiences happiness with the body. |
Yaṁ taṁ ariyā ācikkhanti: |
He enters upon and dwells in the third jhāna, on account of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
‘He is an equanimous, mindful, happy dweller.’ |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. |
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful. |
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. |
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollection of past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: |
He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past lives with their modes and details. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. |
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: |
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
‘These good beings, who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma conforming to wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell. |
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. |
Or these good beings, who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right view, and undertook kamma conforming to right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. |
Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. |
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; |
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering’; |
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
he understands as it really is: ‘These are taints’; he understands as it really is: ‘This is the origin of taints’; he understands as it really is: ‘This is the cessation of taints’; he understands as it really is: ‘This is the way leading to the cessation of taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. |
Knowing thus and seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there comes the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. |
Thus too, bhikkhus, an undertaking is fruitful, exertion is fruitful. |
Evaṁvādī, bhikkhave, tathāgatā. |
Such, bhikkhus, are the Tathāgatas. |
Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ dasa sahadhammikā pāsaṁsaṭṭhānā āgacchanti. |
For Tathāgatas of such a kind, bhikkhus, ten legitimate grounds for praise arise. |
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; |
If, bhikkhus, beings experience pleasure and pain due to past kamma; |
addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
then surely, bhikkhus, the Tathāgata was formerly a doer of good deeds, that he now experiences such taintless, pleasant feelings. |
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; |
If, bhikkhus, beings experience pleasure and pain due to creation by a god; |
addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
then surely, bhikkhus, the Tathāgata was created by a benevolent god, that he now experiences such taintless, pleasant feelings. |
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; |
If, bhikkhus, beings experience pleasure and pain due to accidental concurrence; |
addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
then surely, bhikkhus, the Tathāgata has had a fortunate accidental concurrence, that he now experiences such taintless, pleasant feelings. |
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; |
If, bhikkhus, beings experience pleasure and pain due to birth; |
addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
then surely, bhikkhus, the Tathāgata is of fortunate birth, that he now experiences such taintless, pleasant feelings. |
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; |
If, bhikkhus, beings experience pleasure and pain due to an undertaking in the present life; |
addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
then surely, bhikkhus, the Tathāgata has a fortunate undertaking in the present life, that he now experiences such taintless, pleasant feelings. |
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; |
If, bhikkhus, beings experience pleasure and pain due to past kamma, the Tathāgata is praiseworthy; |
no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. |
if beings do not experience pleasure and pain due to past kamma, the Tathāgata is praiseworthy. |
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; |
If, bhikkhus, beings experience pleasure and pain due to creation by a god, the Tathāgata is praiseworthy; |
no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. |
if beings do not experience pleasure and pain due to creation by a god, the Tathāgata is praiseworthy. |
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; |
If, bhikkhus, beings experience pleasure and pain due to accidental concurrence, the Tathāgata is praiseworthy; |
no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. |
if beings do not experience pleasure and pain due to accidental concurrence, the Tathāgata is praiseworthy. |
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; |
If, bhikkhus, beings experience pleasure and pain due to birth, the Tathāgata is praiseworthy; |
no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. |
if beings do not experience pleasure and pain due to birth, the Tathāgata is praiseworthy. |
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; |
If, bhikkhus, beings experience pleasure and pain due to an undertaking in the present life, the Tathāgata is praiseworthy; |
no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. |
if beings do not experience pleasure and pain due to an undertaking in the present life, the Tathāgata is praiseworthy. |
Evaṁvādī, bhikkhave, tathāgatā. |
Such, bhikkhus, are the Tathāgatas. |
Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ ime dasa sahadhammikā pāsaṁsaṭṭhānā āgacchantī”ti. |
For Tathāgatas of such a kind, bhikkhus, these ten legitimate grounds for praise arise.” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Satisfied, those bhikkhus delighted in the Blessed One’s words. |
Devadahasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Discourse at Devadaha is finished. The First. |
mn102 |
MN 102 |
Majjhima Nikāya 102 |
Middle Length Discourses 102 |
Pañcattayasutta |
The Five and Three |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied. |
Bhagavā etadavoca: |
The Blessed One said this: |
“santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti. |
“Bhikkhus, there are some ascetics and brahmins who are speculators about the future, holding views about the future, and who assert various kinds of assertions regarding the future. |
‘Saññī attā hoti arogo paraṁ maraṇā’ti—ittheke abhivadanti; |
‘The self is percipient and healthy after death’—thus some assert; |
‘asaññī attā hoti arogo paraṁ maraṇā’ti—ittheke abhivadanti; |
‘The self is non-percipient and healthy after death’—thus some assert; |
‘nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā’ti—ittheke abhivadanti; |
‘The self is neither-percipient-nor-non-percipient and healthy after death’—thus some assert; |
sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti. |
Or else they propound the annihilation, destruction, and non-being of an existing being, or some assert Nibbāna in the present life. |
Iti santaṁ vā attānaṁ paññapenti arogaṁ paraṁ maraṇā, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti. |
Thus they propound a self that is healthy after death, or they propound the annihilation, destruction, and non-being of an existing being, or some assert Nibbāna in the present life. |
Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti—ayamuddeso pañcattayassa. |
Thus these five become three, and these three become five—this is the summary of the five-and-three. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, ekattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nānattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, parittasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, appamāṇasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, etaṁ vā panekesaṁ upātivattataṁ viññāṇakasiṇameke abhivadanti appamāṇaṁ āneñjaṁ. |
Therein, bhikkhus, as to those ascetics and brahmins who propound a percipient self healthy after death: some of these honorable ascetics and brahmins propound a self with form that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self without form that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with form and without form that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self neither with form nor without form that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with a unitary perception that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with a diversified perception that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with limited perception that is percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with immeasurable perception that is percipient and healthy after death; or else some, transcending this, assert the immeasurable, imperturbable kasina of consciousness. |
Tayidaṁ, bhikkhave, tathāgato abhijānāti. |
This, bhikkhus, the Tathāgata understands. |
Ye kho te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, ekattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nānattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, parittasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, appamāṇasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, yā vā panetāsaṁ saññānaṁ parisuddhā paramā aggā anuttariyā akkhāyati—yadi rūpasaññānaṁ yadi arūpasaññānaṁ yadi ekattasaññānaṁ yadi nānattasaññānaṁ. |
Those honorable ascetics and brahmins who propound a percipient self healthy after death: whether they propound a self with form that is percipient and healthy after death, or a self without form that is percipient and healthy after death, or a self with form and without form that is percipient and healthy after death, or a self neither with form nor without form that is percipient and healthy after death, or a self with a unitary perception that is percipient and healthy after death, or a self with a diversified perception that is percipient and healthy after death, or a self with limited perception that is percipient and healthy after death, or a self with immeasurable perception that is percipient and healthy after death; or whatever is acclaimed as the purest, highest, supreme, and unexcelled among these perceptions—whether of perceptions of form, or perceptions of the formless, or perceptions of unity, or perceptions of diversity. |
‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṁ āneñjaṁ. |
Some assert the base of nothingness as immeasurable and imperturbable, saying ‘There is nothing.’ |
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā. |
Therein, bhikkhus, as to those ascetics and brahmins who propound a non-percipient self healthy after death: some of these honorable ascetics and brahmins propound a self with form that is non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self without form that is non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with form and without form that is non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self neither with form nor without form that is non-percipient and healthy after death. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti. |
Therein, bhikkhus, those ascetics and brahmins who propound a percipient self healthy after death are criticized by these. |
Taṁ kissa hetu? |
For what reason? |
Saññā rogo saññā gaṇḍo saññā sallaṁ, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: |
Perception is a disease, perception is a tumor, perception is a dart; this is peaceful, this is sublime, namely: |
‘asaññan’ti. |
‘Non-perception.’ |
Tayidaṁ, bhikkhave, tathāgato abhijānāti ye kho te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā. |
This, bhikkhus, the Tathāgata understands. Those honorable ascetics and brahmins who propound a non-percipient self healthy after death: whether they propound a self with form that is non-percipient and healthy after death, or a self without form that is non-percipient and healthy after death, or a self with form and without form that is non-percipient and healthy after death, or a self neither with form nor without form that is non-percipient and healthy after death. |
Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṁ vadeyya: |
If any ascetic or brahmin were to say thus: |
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññapessāmī’ti—netaṁ ṭhānaṁ vijjati. |
‘Apart from form, apart from feeling, apart from perception, apart from formations, I will describe the coming or going or passing away or rebirth or growth or increase or abundance of consciousness’—that is not possible. |
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā. |
Therein, bhikkhus, as to those ascetics and brahmins who propound a neither-percipient-nor-non-percipient self healthy after death: some of these honorable ascetics and brahmins propound a self with form that is neither-percipient-nor-non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self without form that is neither-percipient-nor-non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self with form and without form that is neither-percipient-nor-non-percipient and healthy after death; some of these honorable ascetics and brahmins propound a self neither with form nor without form that is neither-percipient-nor-non-percipient and healthy after death. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti. |
Therein, bhikkhus, those ascetics and brahmins who propound a percipient self healthy after death are criticized by these, and also those honorable ascetics and brahmins who propound a non-percipient self healthy after death are criticized by these. |
Taṁ kissa hetu? |
For what reason? |
Saññā rogo saññā gaṇḍo saññā sallaṁ, asaññā sammoho, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: |
Perception is a disease, perception is a tumor, perception is a dart; non-perception is delusion; this is peaceful, this is sublime, namely: |
‘nevasaññānāsaññan’ti. |
‘Neither-perception-nor-non-perception.’ |
Tayidaṁ, bhikkhave, tathāgato abhijānāti. |
This, bhikkhus, the Tathāgata understands. |
Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā. |
Those honorable ascetics and brahmins who propound a neither-percipient-nor-non-percipient self healthy after death: whether they propound a self with form that is neither-percipient-nor-non-percipient and healthy after death, or a self without form that is neither-percipient-nor-non-percipient and healthy after death, or a self with form and without form that is neither-percipient-nor-non-percipient and healthy after death, or a self neither with form nor without form that is neither-percipient-nor-non-percipient and healthy after death. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya. |
If any ascetics or brahmins, bhikkhus, propound the attainment of this base merely through what is seen, heard, sensed, and cognized as conditioned, that, bhikkhus, is declared to be a disaster for the attainment of that base. |
Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati; |
This base, bhikkhus, is not declared to be attainable by attainment of formations; |
saṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati. |
this base, bhikkhus, is declared to be attainable by attainment with a remainder of formations. |
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti. |
Therein, bhikkhus, as to those ascetics and brahmins who propound the annihilation, destruction, and non-being of an existing being: these criticize those ascetics and brahmins who propound a percipient self healthy after death, and also those honorable ascetics and brahmins who propound a non-percipient self healthy after death, and also those honorable ascetics and brahmins who propound a neither-percipient-nor-non-percipient self healthy after death. |
Taṁ kissa hetu? |
For what reason? |
Sabbepime bhonto samaṇabrāhmaṇā uddhaṁ saraṁ āsattiṁyeva abhivadanti: |
All these honorable ascetics and brahmins, asserting a future existence, speak only of attachment: |
‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. |
‘Thus we shall be after death, thus we shall be after death.’ |
Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṁ hoti: |
Just as a merchant going to trade might think: |
‘ito me idaṁ bhavissati, iminā idaṁ lacchāmī’ti; |
‘From this I will get that, with this I will obtain that’; |
evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti: |
so too, these honorable ascetics and brahmins, I think, seem like merchants: |
‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. |
‘Thus we shall be after death, thus we shall be after death.’ |
Tayidaṁ, bhikkhave, tathāgato abhijānāti. |
This, bhikkhus, the Tathāgata understands. |
Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. |
Those honorable ascetics and brahmins who propound the annihilation, destruction, and non-being of an existing being, through fear of personal existence, through revulsion from personal existence, simply run and circle around personal existence. |
Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati; |
Just as a dog tied by a leash to a strong post or stake runs and circles around that same post or stake; |
evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. |
so too, these honorable ascetics and brahmins, through fear of personal existence, through revulsion from personal existence, simply run and circle around personal existence. |
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṁ vā aññataraṁ. |
Whatever ascetics or brahmins, bhikkhus, who are speculators about the future, holding views about the future, assert various kinds of assertions regarding the future, all of them assert these five bases or one among them. |
Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti. |
Bhikkhus, there are some ascetics and brahmins who are speculators about the past, holding views about the past, and who assert various kinds of assertions regarding the past. |
‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—ittheke abhivadanti. |
‘Eternal is the self and the world; this alone is true, all else is false’—thus some assert; ‘Non-eternal is the self and the world; this alone is true, all else is false’—thus some assert; ‘Eternal and non-eternal is the self and the world; this alone is true, all else is false’—thus some assert; ‘Neither eternal nor non-eternal is the self and the world; this alone is true, all else is false’—thus some assert; ‘Finite is the self and the world; this alone is true, all else is false’—thus some assert; ‘Infinite is the self and the world; this alone is true, all else is false’—thus some assert; ‘Finite and infinite is the self and the world; this alone is true, all else is false’—thus some assert; ‘Neither finite nor infinite is the self and the world; this alone is true, all else is false’—thus some assert; ‘The self and the world have unitary perception; this alone is true, all else is false’—thus some assert; ‘The self and the world have diversified perception; this alone is true, all else is false’—thus some assert; ‘The self and the world have limited perception; this alone is true, all else is false’—thus some assert; ‘The self and the world have immeasurable perception; this alone is true, all else is false’—thus some assert; ‘The self and the world are exclusively happy; this alone is true, all else is false’—thus some assert; ‘The self and the world are exclusively painful; this alone is true, all else is false’—thus some assert; ‘The self and the world are happy and painful; this alone is true, all else is false’—thus some assert; ‘The self and the world are neither-painful-nor-pleasant; this alone is true, all else is false’—thus some assert. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, bhikkhus, as to those ascetics and brahmins who hold such a doctrine and view: |
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati. |
‘Eternal is the self and the world; this alone is true, all else is false,’ that they, apart from faith, apart from approval, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, will have personal knowledge, purified and bright—that is not possible. |
Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati. |
But, bhikkhus, when there is no personal knowledge, purified and bright, that even the mere portion of knowledge they clarify there, that too is declared to be clinging for those venerable ascetics and brahmins. |
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, bhikkhus, as to those ascetics and brahmins who hold such a doctrine and view: |
‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe… sassato ca asassato ca attā ca loko ca … nevasassato nāsassato attā ca loko ca … antavā attā ca loko ca … anantavā attā ca loko ca … antavā ca anantavā ca attā ca loko ca … nevantavā nānantavā attā ca loko ca … ekattasaññī attā ca loko ca … nānattasaññī attā ca loko ca … parittasaññī attā ca loko ca … appamāṇasaññī attā ca loko ca … ekantasukhī attā ca loko ca … ekantadukkhī attā ca loko ca … sukhadukkhī attā ca loko ca … adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati. |
‘Non-eternal is the self and the world; this alone is true, all else is false’ … (all sixteen views repeated as above) … ‘The self and the world are neither-painful-nor-pleasant; this alone is true, all else is false,’ that they, apart from faith, apart from approval, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, will have personal knowledge, purified and bright—that is not possible. |
Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati. |
But, bhikkhus, when there is no personal knowledge, purified and bright, that even the mere portion of knowledge they clarify there, that too is declared to be clinging for those venerable ascetics and brahmins. |
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it. |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati: |
Here, bhikkhus, some ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, enters and abides in the rapture of seclusion: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that I enter and abide in the rapture of seclusion.’ |
Tassa sā pavivekā pīti nirujjhati. |
That rapture of seclusion of his ceases. |
Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti. |
With the cessation of the rapture of seclusion, displeasure arises; with the cessation of displeasure, the rapture of seclusion arises. |
Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati; |
Just as, bhikkhus, what shade leaves, sunlight pervades, and what sunlight leaves, shade pervades; |
evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti. |
so too, bhikkhus, with the cessation of the rapture of seclusion, displeasure arises; with the cessation of displeasure, the rapture of seclusion arises. |
Tayidaṁ, bhikkhave, tathāgato abhijānāti. |
This, bhikkhus, the Tathāgata understands. |
Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati: |
This venerable ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, enters and abides in the rapture of seclusion: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that I enter and abide in the rapture of seclusion.’ |
Tassa sā pavivekā pīti nirujjhati. |
That rapture of seclusion of his ceases. |
Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti. |
With the cessation of the rapture of seclusion, displeasure arises; with the cessation of displeasure, the rapture of seclusion arises. |
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it. |
Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṁ sukhaṁ upasampajja viharati: |
Here further, bhikkhus, some ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, enters and abides in non-sensual happiness: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that I enter and abide in non-sensual happiness.’ |
Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati. |
That non-sensual happiness of his ceases. |
Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ. |
With the cessation of non-sensual happiness, the rapture of seclusion arises; with the cessation of the rapture of seclusion, non-sensual happiness arises. |
Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati; |
Just as, bhikkhus, what shade leaves, sunlight pervades, and what sunlight leaves, shade pervades; |
evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ. |
so too, bhikkhus, with the cessation of non-sensual happiness, the rapture of seclusion arises; with the cessation of the rapture of seclusion, non-sensual happiness arises. |
Tayidaṁ, bhikkhave, tathāgato abhijānāti. |
This, bhikkhus, the Tathāgata understands. |
Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṁ sukhaṁ upasampajja viharati: |
This venerable ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, enters and abides in non-sensual happiness: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that I enter and abide in non-sensual happiness.’ |
Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati. |
That non-sensual happiness of his ceases. |
Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ. |
With the cessation of non-sensual happiness, the rapture of seclusion arises; with the cessation of the rapture of seclusion, non-sensual happiness arises. |
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it. |
Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati: |
Here further, bhikkhus, some ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, by transcending non-sensual happiness, enters and abides in neither-painful-nor-pleasant feeling: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that I enter and abide in neither-painful-nor-pleasant feeling.’ |
Tassa sā adukkhamasukhā vedanā nirujjhati. |
That neither-painful-nor-pleasant feeling of his ceases. |
Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. |
With the cessation of neither-painful-nor-pleasant feeling, non-sensual happiness arises; with the cessation of non-sensual happiness, neither-painful-nor-pleasant feeling arises. |
Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati; |
Just as, bhikkhus, what shade leaves, sunlight pervades, and what sunlight leaves, shade pervades; |
evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. |
so too, bhikkhus, with the cessation of neither-painful-nor-pleasant feeling, non-sensual happiness arises; with the cessation of non-sensual happiness, neither-painful-nor-pleasant feeling arises. |
Tayidaṁ, bhikkhave, tathāgato abhijānāti. |
This, bhikkhus, the Tathāgata understands. |
Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati: |
This venerable ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, by transcending non-sensual happiness, enters and abides in neither-painful-nor-pleasant feeling: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti. |
‘This is peaceful, this is sublime, that I enter and abide in neither-painful-nor-pleasant feeling.’ |
Tassa sā adukkhamasukhā vedanā nirujjhati. |
That neither-painful-nor-pleasant feeling of his ceases. |
Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. |
With the cessation of neither-painful-nor-pleasant feeling, non-sensual happiness arises; with the cessation of non-sensual happiness, neither-painful-nor-pleasant feeling arises. |
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. |
‘This is conditioned and gross; but there is a cessation of formations, there is this’—having known this, the Tathāgata, seeing the escape from it, has gone beyond it. |
Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: |
Here further, bhikkhus, some ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, by transcending non-sensual happiness, by transcending neither-painful-nor-pleasant feeling, |
‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati. |
observes: ‘I am at peace, I am quenched, I am without clinging.’ |
Tayidaṁ, bhikkhave, tathāgato abhijānāti. |
This, bhikkhus, the Tathāgata understands. |
Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: |
This venerable ascetic or brahmin, through relinquishing views about the past, and through relinquishing views about the future, and through complete non-establishment on all fetters of sensuality, by transcending the rapture of seclusion, by transcending non-sensual happiness, by transcending neither-painful-nor-pleasant feeling, |
‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; |
observes: ‘I am at peace, I am quenched, I am without clinging’; |
addhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati. |
indeed this venerable one speaks a path suitable for Nibbāna. |
Atha ca panāyaṁ bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṁ vā upādiyamāno upādiyati, aparantānudiṭṭhiṁ vā upādiyamāno upādiyati, kāmasaṁyojanaṁ vā upādiyamāno upādiyati, pavivekaṁ vā pītiṁ upādiyamāno upādiyati, nirāmisaṁ vā sukhaṁ upādiyamāno upādiyati, adukkhamasukhaṁ vā vedanaṁ upādiyamāno upādiyati. |
Yet this venerable ascetic or brahmin, while clinging, clings to a view about the past, or while clinging, clings to a view about the future, or while clinging, clings to a fetter of sensuality, or while clinging, clings to the rapture of seclusion, or while clinging, clings to non-sensual happiness, or while clinging, clings to neither-painful-nor-pleasant fe |