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(derived from B. Sujato 2018/12) |
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| Evaṃ me sutaṃ— |
So I have heard. |
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| ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
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| Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then Esukārī the brahmin went up to the Buddha, and exchanged greetings with him. |
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| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho esukārī brāhmaṇo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
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| “brāhmaṇā, bho gotama, catasso pāricariyā paññapenti— |
“Master Gotama, the brahmins prescribe four kinds of service: |
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| brāhmaṇassa pāricariyaṃ paññapenti, khattiyassa pāricariyaṃ paññapenti, vessassa pāricariyaṃ paññapenti, suddassa pāricariyaṃ paññapenti. |
for a brahmin, an aristocrat, a merchant, and a worker. |
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| Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti: |
This is the service they prescribe for a brahmin: |
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| ‘brāhmaṇo vā brāhmaṇaṃ paricareyya, khattiyo vā brāhmaṇaṃ paricareyya, vesso vā brāhmaṇaṃ paricareyya, suddo vā brāhmaṇaṃ paricareyyā’ti. |
‘A brahmin, an aristocrat, a merchant, and a worker may all serve a brahmin.’ |
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| Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti. |
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| Tatridaṃ, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti: |
This is the service they prescribe for an aristocrat: |
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| ‘khattiyo vā khattiyaṃ paricareyya, vesso vā khattiyaṃ paricareyya, suddo vā khattiyaṃ paricareyyā’ti. |
‘An aristocrat, a merchant, and a worker may all serve an aristocrat.’ |
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| Idaṃ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti. |
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| Tatridaṃ, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti: |
This is the service they prescribe for a merchant: |
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| ‘vesso vā vessaṃ paricareyya, suddo vā vessaṃ paricareyyā’ti. |
‘A merchant or a worker may serve a merchant.’ |
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| Idaṃ kho, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti. |
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| Tatridaṃ, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti: |
This is the service they prescribe for a worker: |
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| ‘suddova suddaṃ paricareyya. |
‘Only a worker may serve a worker. |
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| Ko panañño suddaṃ paricarissatī’ti? |
For who else will serve a worker?’ |
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| Idaṃ kho, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti. |
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| Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. |
These are the four kinds of service that the brahmins prescribe. |
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| Idha bhavaṃ gotamo kimāhā”ti? |
What do you say about this?” |
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| “Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti: ‘imā catasso pāricariyā paññapentū’”ti? |
“But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of service?” |
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| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
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| “Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ: ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabban’ti. |
“It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it. |
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| Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimā catasso pāricariyā paññapenti. |
In the same way, the brahmins have prescribed these four kinds of service without the consent of these ascetics and brahmins. |
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| Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabban’ti vadāmi; nāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabban’ti vadāmi. |
Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. |
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| Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ ‘paricaritabban’ti vadāmi; |
I say that you shouldn’t serve someone if serving them makes you worse, not better. |
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| yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ ‘paricaritabban’ti vadāmi. |
And I say that you should serve someone if serving them makes you better, not worse. |
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| Khattiyañcepi, brāhmaṇa, evaṃ puccheyyuṃ: |
If they were to ask an aristocrat this: |
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| ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; |
‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ |
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| kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya: |
Answering rightly, an aristocrat would say: |
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| ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyyan’ti. |
‘Someone in whose service I get better.’ |
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| Brāhmaṇañcepi, brāhmaṇa … pe … |
If they were to ask a brahmin … |
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| vessañcepi, brāhmaṇa … pe … |
a merchant … |
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| suddañcepi, brāhmaṇa, evaṃ puccheyyuṃ: |
or a worker this: |
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| ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; |
‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ |
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| kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya: |
Answering rightly, a worker would say: |
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| ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyyan’ti. |
‘Someone in whose service I get better.’ |
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| Nāhaṃ, brāhmaṇa, ‘uccākulīnatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uccākulīnatā pāpiyaṃso’ti vadāmi; |
Brahmin, I don’t say that coming from an eminent family makes you a better or worse person. |
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| nāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṃso’ti vadāmi; |
I don’t say that being very beautiful makes you a better or worse person. |
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| nāhaṃ, brāhmaṇa, ‘uḷārabhogatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṃso’ti vadāmi. |
I don’t say that being very wealthy makes you a better or worse person. |
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| 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 some people from eminent families kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. |
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| Tasmā ‘na uccākulīnatā seyyaṃso’ti vadāmi. |
That’s why I don’t say that coming from an eminent family makes you a better person. |
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| 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 some people from eminent families also refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. |
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| Tasmā ‘na uccākulīnatā pāpiyaṃso’ti vadāmi. |
That’s why I don’t say that coming from an eminent family makes you a worse person. |
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| Uḷāravaṇṇopi hi, brāhmaṇa … |
People who are very beautiful, |
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| pe … |
or not very beautiful, |
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| uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti … |
who are very wealthy, |
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| pe … |
or not very wealthy, |
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| micchādiṭṭhi hoti. |
may also behave in the same ways. |
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| Tasmā ‘na uḷārabhogatā seyyaṃso’ti vadāmi. |
That’s why I don’t say that any of these things makes you a better or worse person. |
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| Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti. |
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| Tasmā ‘na uḷārabhogatā pāpiyaṃso’ti vadāmi. |
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| Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabban’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabban’ti vadāmi. |
Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. |
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| Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṃ vaḍḍhati, sutaṃ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṃ ‘paricaritabban’ti vadāmi. |
And I say that you should serve someone if serving them makes you grow in faith, ethics, learning, generosity, and wisdom. |
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| Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṃ vaḍḍhati, na sutaṃ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṃ taṃ ‘paricaritabban’ti vadāmī”ti. |
I say that you shouldn’t serve someone if serving them doesn’t make you grow in faith, ethics, learning, generosity, and wisdom.” |
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| Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca: |
When he had spoken, Esukārī said to him: |
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| “brāhmaṇā, bho gotama, cattāri dhanāni paññapenti— |
“Master Gotama, the brahmins prescribe four kinds of wealth: |
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| brāhmaṇassa sandhanaṃ paññapenti, khattiyassa sandhanaṃ paññapenti, vessassa sandhanaṃ paññapenti, suddassa sandhanaṃ paññapenti. |
for a brahmin, an aristocrat, a merchant, and a worker. |
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| Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti bhikkhācariyaṃ; |
The wealth they prescribe for a brahmin is living on alms. |
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| bhikkhācariyañca pana brāhmaṇo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. |
A brahmin who scorns his own wealth, living on alms, fails in his duty like a guard who steals. |
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| Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti. |
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| Tatridaṃ, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti dhanukalāpaṃ; |
The wealth they prescribe for an aristocrat is the bow and quiver. |
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| dhanukalāpañca pana khattiyo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. |
An aristocrat who scorns his own wealth, the bow and quiver, fails in his duty like a guard who steals. |
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| Idaṃ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti. |
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| Tatridaṃ, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti kasigorakkhaṃ; |
The wealth they prescribe for a merchant is farming and animal husbandry. |
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| kasigorakkhañca pana vesso sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. |
A merchant who scorns his own wealth, farming and animal husbandry, fails in his duty like a guard who steals. |
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| Idaṃ kho, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti. |
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| Tatridaṃ, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti asitabyābhaṅgiṃ; |
The wealth they prescribe for a worker is the scythe and flail. |
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| asitabyābhaṅgiñca pana suddo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. |
A worker who scorns his own wealth, the scythe and flail, fails in his duty like a guard who steals. |
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| Idaṃ kho, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti. |
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| Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. |
These are the four kinds of wealth that the brahmins prescribe. |
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| Idha bhavaṃ gotamo kimāhā”ti? |
What do you say about this?” |
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| “Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti: ‘imāni cattāri dhanāni paññapentū’”ti? |
“But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of wealth?” |
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| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
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| “Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ: ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabban’ti. |
“It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it. |
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| Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimāni cattāri dhanāni paññapenti. |
In the same way, the brahmins have prescribed these four kinds of wealth without the consent of these ascetics and brahmins. |
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| Ariyaṃ kho ahaṃ, brāhmaṇa, lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. |
I declare that a person’s own wealth is the noble, transcendent teaching. |
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| Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati. |
But they are reckoned by recollecting the traditional family lineage of their mother and father wherever they are incarnated. |
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| Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; |
If they incarnate in a family of aristocrats they are reckoned as an aristocrat. |
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| brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; |
If they incarnate in a family of brahmins they are reckoned as a brahmin. |
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| vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; |
If they incarnate in a family of merchants they are reckoned as a merchant. |
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| suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṃ gacchati. |
If they incarnate in a family of workers they are reckoned as a worker. |
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| Seyyathāpi, brāhmaṇa, yaṃyadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. |
It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns. |
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| Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṃ gacchati; |
A fire that burns dependent on logs is reckoned as a log fire. |
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| sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṃ gacchati; |
A fire that burns dependent on twigs is reckoned as a twig fire. |
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| tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṃ gacchati; |
A fire that burns dependent on grass is reckoned as a grass fire. |
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| gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṃ gacchati. |
A fire that burns dependent on cow-dung is reckoned as a cow-dung fire. |
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| Evameva kho ahaṃ, brāhmaṇa, ariyaṃ lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. |
In the same way, I declare that a person’s own wealth is the noble, transcendent teaching. |
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| Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati. |
But they are reckoned by recollecting the traditional family lineage of their mother and father wherever they are incarnated. |
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| Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ 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 ñāyaṃ dhammaṃ kusalaṃ. |
Suppose someone from a family of aristocrats goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They succeed in the procedure of the skillful teaching. |
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| Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
Suppose someone from a family of brahmins … |
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| Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
merchants … |
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| Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
workers goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the procedure of the skillful teaching. |
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| Taṃ kiṃ maññasi, brāhmaṇa, |
What do you think, brahmin? |
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| brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo no vesso no suddo”ti? |
Is only a brahmin capable of developing a heart of love free of enmity and ill will for this region, and not an aristocrat, merchant, or worker?” |
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| “No hidaṃ, bho gotama. |
“No, Master Gotama. |
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| Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; |
Aristocrats, brahmins, merchants, and workers can all do so. |
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| brāhmaṇopi hi, bho gotama … |
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| vessopi hi, bho gotama … |
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| suddopi hi, bho gotama … |
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| sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetun”ti. |
For all four classes are capable of developing a heart of love free of enmity and ill will for this region.” |
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| “Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
“In the same way, suppose someone from a family of aristocrats, |
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| Brāhmaṇakulā cepi, brāhmaṇa … |
brahmins, |
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| vessakulā cepi, brāhmaṇa … |
merchants, |
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| suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
or workers goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the procedure of the skillful teaching. |
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| Taṃ kiṃ maññasi, brāhmaṇa, |
What do you think, brahmin? |
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| brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo no vesso no suddo”ti? |
Is only a brahmin capable of taking some bathing paste of powdered shell, going to the river, and washing off dust and dirt, and not an aristocrat, merchant, or worker?” |
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| “No hidaṃ, bho gotama. |
“No, Master Gotama. |
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| Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ; |
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|
| brāhmaṇopi hi, bho gotama … |
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|
| vessopi hi, bho gotama … |
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| suddopi hi, bho gotama … |
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| sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetun”ti. |
All four classes are capable of doing this.” |
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| “Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
“In the same way, suppose someone from a family of aristocrats, |
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| Brāhmaṇakulā cepi, brāhmaṇa … |
brahmins, |
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| vessakulā cepi, brāhmaṇa … |
merchants, |
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| suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
or workers goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the procedure of the skillful teaching. |
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| Taṃ kiṃ maññasi, brāhmaṇa, |
What do you think, brahmin? |
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| idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya: |
Suppose an anointed aristocratic king were to gather a hundred people born in different castes and say to them: |
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| ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontu; |
‘Please gentlemen, let anyone here who was born in a family of aristocrats, brahmins, or chieftains take a drill-stick made of teak, sal, frankincense wood, sandalwood, or cherry wood, light a fire and produce heat. |
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| āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontū’”ti? |
And let anyone here who was born in a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors take a drill-stick made from a dog’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’ |
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| “Taṃ kiṃ maññasi, brāhmaṇa, |
What do you think, brahmin? |
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| yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; |
Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire, |
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| yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṃ kātun”ti? |
and not the fire produced by the low class people with poor quality wood?” |
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| “No hidaṃ, bho gotama. |
“No, Master Gotama. |
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| Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; |
The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire, |
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| yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. |
and so would the fire produced by the low class people with poor quality wood. |
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| Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṃ kātun”ti. |
For all fire has flames, color, and radiance, and is usable as fire.” |
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| “Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
“In the same way, suppose someone from a family of aristocrats, |
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| Brāhmaṇakulā cepi, brāhmaṇa … |
brahmins, |
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| vessakulā cepi, brāhmaṇa … |
merchants, |
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| suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ 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 ñāyaṃ dhammaṃ kusalan”ti. |
or workers goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They succeed in the procedure of the skillful teaching.” |
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| Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca: |
When he had spoken, Esukārī said to him: |
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| “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe … |
“Excellent, Master Gotama! Excellent! … |
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| upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
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(derived from B. Sujato 2018/12) |
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| Evaṃ me sutaṃ— |
So I have heard. |
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| ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
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| Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṃ cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ. |
Now at that time Venerable Sāriputta was wandering in the Southern Hills together with a large Saṅgha of monks. |
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| Atha kho aññataro bhikkhu rājagahe vassaṃvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. |
Then a certain monk who had completed the rainy season residence in Rājagaha went to the Southern Hills, where he approached Venerable Sāriputta, and exchanged greetings with him. |
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| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ āyasmā sāriputto etadavoca: |
When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him: |
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| “kaccāvuso, bhagavā arogo ca balavā cā”ti? |
“Reverend, I hope the Buddha is healthy and well?” |
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| “Arogo cāvuso, bhagavā balavā cā”ti. |
“He is, reverend.” |
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| “Kacci panāvuso, bhikkhusaṃgho arogo ca balavā cā”ti? |
“And I hope that the monk Saṅgha is healthy and well.” |
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| “Bhikkhusaṃghopi kho, āvuso, arogo ca balavā cā”ti. |
“It is.” |
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| “Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi. |
“Reverend, at the rice checkpoint there is a brahmin named Dhanañjāni. |
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| Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti? |
I hope that he is healthy and well?” |
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| “Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā”ti. |
“He too is well.” |
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| “Kacci panāvuso, dhanañjāni brāhmaṇo appamatto”ti? |
“But is he diligent?” |
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| “Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? |
“How could he possibly be diligent? |
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| Dhanañjāni, āvuso, brāhmaṇo rājānaṃ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṃ vilumpati. |
Dhanañjāni robs the brahmins and householders in the name of the king, and he robs the king in the name of the brahmins and householders. |
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| Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā; |
His wife, a lady of faith who he married from a family of faith, has passed away. |
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| aññāssa bhariyā assaddhā assaddhakulā ānītā”ti. |
And he has taken a new wife who has no faith.” |
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| “Dussutaṃ vatāvuso, assumha, dussutaṃ vatāvuso, assumha; |
“Oh, it’s bad news |
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| ye mayaṃ dhanañjāniṃ brāhmaṇaṃ pamattaṃ assumha. |
to hear that Dhanañjāni is negligent. |
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| Appeva ca nāma mayaṃ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti? |
Hopefully, some time or other I’ll get to meet him, and we can have a discussion.” |
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| Atha kho āyasmā sāriputto dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. |
When Sāriputta had stayed in the Southern Hills as long as he wished, he set out for Rājagaha. |
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| Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. |
Traveling stage by stage, he arrived at Rājagaha, |
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| Tatra sudaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. |
where he stayed in the Bamboo Grove, the squirrels’ feeding ground. |
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| Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. |
Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. |
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| Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. |
Now at that time Dhanañjāni was having his cows milked in a cow-shed outside the city. |
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| Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. |
Then Sāriputta wandered for alms in Rājagaha. After the meal, on his return from alms-round, he approached Dhanañjāni. |
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| Addasā kho dhanañjāni brāhmaṇo āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ. |
Seeing Sāriputta coming off in the distance, |
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| Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca: |
Dhanañjāni went to him and said: |
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| “ito, bho sāriputta, payo, pīyataṃ tāva bhattassa kālo bhavissatī”ti. |
“Here, Master Sāriputta, drink some fresh milk before the meal time.” |
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| “Alaṃ, brāhmaṇa. |
“Enough, brahmin, |
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| Kataṃ me ajja bhattakiccaṃ. |
I’ve finished eating for today. |
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| Amukasmiṃ me rukkhamūle divāvihāro bhavissati. |
I shall be at the root of that tree for the day’s meditation. |
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| Tattha āgaccheyyāsī”ti. |
Come see me there.” |
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| “Evaṃ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. |
“Yes, sir,” replied Dhanañjāni. |
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| Atha kho dhanañjāni brāhmaṇo pacchābhattaṃ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. |
When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him. |
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| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dhanañjāniṃ brāhmaṇaṃ āyasmā sāriputto etadavoca: |
When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him: |
|
| “kaccāsi, dhanañjāni, appamatto”ti? |
“I hope you’re diligent, Dhanañjāni?” |
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| “Kuto, bho sāriputta, amhākaṃ appamādo yesaṃ no mātāpitaro posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṃ mittāmaccakaraṇīyaṃ kātabbaṃ, ñātisālohitānaṃ ñātisālohitakaraṇīyaṃ kātabbaṃ, atithīnaṃ atithikaraṇīyaṃ kātabbaṃ, pubbapetānaṃ pubbapetakaraṇīyaṃ kātabbaṃ, devatānaṃ devatākaraṇīyaṃ kātabbaṃ, rañño rājakaraṇīyaṃ kātabbaṃ, ayampi kāyo pīṇetabbo brūhetabbo”ti? |
“How can I possibly be diligent, Master Sāriputta? I have to provide for my mother and father, my wives and children, and my bondservants and workers. And I have to make the proper offerings to friends and colleagues, relatives and kin, guests, ancestors, deities, and king. And then this body must also be fattened and built up.” |
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| “Taṃ kiṃ maññasi, dhanañjāni, |
“What do you think, Dhanañjāni? |
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| idhekacco mātāpitūnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. |
Suppose someone was to behave in an unprincipled and unjust way for the sake of their parents. Because of this the wardens of hell would drag them to hell. |
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| Labheyya nu kho so ‘ahaṃ kho mātāpitūnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mātāpitaro vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? |
Could they get out of being dragged to hell by pleading that they had acted for the sake of their parents? Or could their parents save them by pleading that the acts had been done for their sake?” |
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| “No hidaṃ, bho sāriputta. |
“No, Master Sāriputta. |
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| Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”. |
Rather, even as they were wailing the wardens of hell would cast them down into hell.” |
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| “Taṃ kiṃ maññasi, dhanañjāni, |
“What do you think, Dhanañjāni? |
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| idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. |
Suppose someone was to behave in an unprincipled and unjust way for the sake of their wives and children … |
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| Labheyya nu kho so ‘ahaṃ kho puttadārassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, puttadāro vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi mā naṃ nirayaṃ nirayapālā’”ti? |
|
|
| “No hidaṃ, bho sāriputta. |
|
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| Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”. |
|
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| “Taṃ kiṃ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. |
bondservants and workers … |
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| Labheyya nu kho so ‘ahaṃ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, dāsakammakaraporisā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? |
|
|
| “No hidaṃ, bho sāriputta. |
|
|
| Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”. |
|
|
| “Taṃ kiṃ maññasi, dhanañjāni, idhekacco mittāmaccānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. |
friends and colleagues … |
|
| Labheyya nu kho so ‘ahaṃ kho mittāmaccānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mittāmaccā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? |
|
|
| “No hidaṃ, bho sāriputta. |
|
|
| Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”. |
|
|
| “Taṃ kiṃ maññasi, dhanañjāni, idhekacco ñātisālohitānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. |
relatives and kin … |
|
| Labheyya nu kho so ‘ahaṃ kho ñātisālohitānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, ñātisālohitā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? |
|
|
| “No hidaṃ, bho sāriputta. |
|
|
| Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”. |
|
|
| “Taṃ kiṃ maññasi, dhanañjāni, idhekacco atithīnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. |
guests … |
|
| Labheyya nu kho so ‘ahaṃ kho atithīnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, atithī vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? |
|
|
| “No hidaṃ, bho sāriputta. |
|
|
| Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”. |
|
|
| “Taṃ kiṃ maññasi, dhanañjāni, idhekacco pubbapetānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. |
ancestors … |
|
| Labheyya nu kho so ‘ahaṃ kho pubbapetānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pubbapetā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? |
|
|
| “No hidaṃ, bho sāriputta. |
|
|
| Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”. |
|
|
| “Taṃ kiṃ maññasi, dhanañjāni, idhekacco devatānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. |
deities … |
|
| Labheyya nu kho so ‘ahaṃ kho devatānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, devatā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? |
|
|
| “No hidaṃ, bho sāriputta. |
|
|
| Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”. |
|
|
| “Taṃ kiṃ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. |
king … |
|
| Labheyya nu kho so ‘ahaṃ kho rañño hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, rājā vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? |
|
|
| “No hidaṃ, bho sāriputta. |
|
|
| Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”. |
|
|
| “Taṃ kiṃ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. |
fattening and building up their body. Because of this the wardens of hell would drag them to hell. |
|
| Labheyya nu kho so ‘ahaṃ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pare vā panassa labheyyuṃ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? |
Could they get out of being dragged to hell by pleading that they had acted for the sake of fattening and building up their body? Or could anyone else save them by pleading that the acts had been done for that reason?” |
|
| “No hidaṃ, bho sāriputta. |
“No, Master Sāriputta. |
|
| Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”. |
Rather, even as they were wailing the wardens of hell would cast them down into hell.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, yo vā mātāpitūnaṃ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṃ hetu dhammacārī samacārī assa; |
“Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” |
|
| katamaṃ seyyo”ti? |
|
|
| “Yo hi, bho sāriputta, mātāpitūnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; |
“Someone who behaves in a principled and just manner for the sake of their parents. |
|
| yo ca kho, bho sāriputta, mātāpitūnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. |
|
|
| Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
For principled and moral conduct is better than unprincipled and immoral conduct.” |
|
| “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ. |
“Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to provide for your parents, avoid bad deeds, and practice the path of goodness. |
|
| Taṃ kiṃ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; |
Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children … |
|
| katamaṃ seyyo”ti? |
|
|
| “Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṃ seyyo; |
|
|
| yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo. |
|
|
| Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
|
|
| “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ. |
|
|
| Taṃ kiṃ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; |
bondservants and workers … |
|
| katamaṃ seyyo”ti? |
|
|
| “Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṃ seyyo; |
|
|
| yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo. |
|
|
| Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
|
|
| “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ. |
|
|
| Taṃ kiṃ maññasi, dhanañjāni, yo vā mittāmaccānaṃ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṃ hetu dhammacārī samacārī assa; |
friends and colleagues … |
|
| katamaṃ seyyo”ti? |
|
|
| “Yo hi, bho sāriputta, mittāmaccānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; |
|
|
| yo ca kho, bho sāriputta, mittāmaccānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. |
|
|
| Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
|
|
| “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ. |
|
|
| Taṃ kiṃ maññasi, dhanañjāni, yo vā ñātisālohitānaṃ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṃ hetu dhammacārī samacārī assa; |
relatives and kin … |
|
| katamaṃ seyyo”ti? |
|
|
| “Yo hi, bho sāriputta, ñātisālohitānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; |
|
|
| yo ca kho, bho sāriputta, ñātisālohitānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. |
|
|
| Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
|
|
| “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ. |
|
|
| Taṃ kiṃ maññasi, dhanañjāni, yo vā atithīnaṃ hetu adhammacārī visamacārī assa, yo vā atithīnaṃ hetu dhammacārī samacārī assa; |
guests … |
|
| katamaṃ seyyo”ti? |
|
|
| “Yo hi, bho sāriputta, atithīnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; |
|
|
| yo ca kho, bho sāriputta, atithīnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. |
|
|
| Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
|
|
| “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ. |
|
|
| Taṃ kiṃ maññasi, dhanañjāni, yo vā pubbapetānaṃ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṃ hetu dhammacārī samacārī assa; |
ancestors … |
|
| katamaṃ seyyo”ti? |
|
|
| “Yo hi, bho sāriputta, pubbapetānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; |
|
|
| yo ca kho, bho sāriputta, pubbapetānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. |
|
|
| Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
|
|
| “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ. |
|
|
| Taṃ kiṃ maññasi, dhanañjāni, yo vā devatānaṃ hetu adhammacārī visamacārī assa, yo vā devatānaṃ hetu dhammacārī samacārī assa; |
deities … |
|
| katamaṃ seyyo”ti? |
|
|
| “Yo hi, bho sāriputta, devatānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; |
|
|
| yo ca kho, bho sāriputta, devatānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. |
|
|
| Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
|
|
| “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ. |
|
|
| Taṃ kiṃ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; |
|
|
| katamaṃ seyyo”ti? |
|
|
| “Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṃ seyyo; |
king … |
|
| yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo. |
|
|
| Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
|
|
| “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ. |
|
|
| Taṃ kiṃ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; |
fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” |
|
| katamaṃ seyyo”ti? |
|
|
| “Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṃ seyyo; |
“Someone who behaves in a principled and just manner. |
|
| yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. |
|
|
| Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. |
For principled and moral conduct is better than unprincipled and immoral conduct.” |
|
| “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṃ brūhetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjitun”ti. |
“Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to fatten and build up your body, avoid bad deeds, and practice the path of goodness.” |
|
| Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. |
Then Dhanañjāni the brahmin, having approved and agreed with what Venerable Sāriputta said, got up from his seat and left. |
|
| Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. |
Some time later Dhanañjāni became sick, suffering, gravely ill. |
|
| Atha kho dhanañjāni brāhmaṇo aññataraṃ purisaṃ āmantesi: |
Then he addressed a man: |
|
| “ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: |
“Please, mister, go to the Buddha, and in my name bow with your head to his feet. Say to him: |
|
| ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. |
‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. |
|
| So bhagavato pāde sirasā vandatī’ti. |
He bows with his head to your feet.’ |
|
| Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: |
Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: |
|
| ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. |
‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. |
|
| So āyasmato sāriputtassa pāde sirasā vandatī’ti. |
He bows with his head to your feet.’ |
|
| Evañca vadehi: |
And then say: |
|
| ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. |
‘Sir, please visit Dhanañjāni at his home out of compassion.’” |
|
| “Evaṃ, bhante”ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca: |
“Yes, sir,” that man replied. He did as Dhanañjāni asked. |
|
| “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. |
|
|
| So bhagavato pāde sirasā vandatī”ti. |
|
|
| Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca: |
|
|
| “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. |
|
|
| So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti: |
|
|
| ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. |
|
|
| Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena. |
Sāriputta consented in silence. |
|
| Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ etadavoca: |
He robed up, and, taking his bowl and robe, went to Dhanañjāni’s home, where he sat on the seat spread out and said to Dhanañjāni: |
|
| “kacci te, dhanañjāni, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṃ paññāyati, no abhikkamo”ti? |
“Dhanañjāni, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” |
|
| “Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. |
“I’m not keeping well, Master Sāriputta, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading. |
|
| Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti. |
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. |
|
| Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. |
I’m not keeping well. |
|
| Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. |
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. |
|
| Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. |
I’m not keeping well. |
|
| Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṃ parikantanti. |
The winds piercing my belly are so severe, it feels like an expert butcher or their apprentice is slicing my belly open with a meat cleaver. |
|
| Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. |
I’m not keeping well. |
|
| Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, bho sāriputta, adhimatto kāyasmiṃ ḍāho. |
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. |
|
| Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo”ti. |
I’m not keeping well, Master Sāriputta, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo— |
“Dhanañjāni, which do you think is better: |
|
| nirayo vā tiracchānayoni vā”ti? |
hell or the animal realm?” |
|
| “Nirayā, bho sāriputta, tiracchānayoni seyyo”ti. |
“The animal realm is better.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo— |
“Which do you think is better: |
|
| tiracchānayoni vā pettivisayo vā”ti? |
the animal realm or the ghost realm?” |
|
| “Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti. |
“The ghost realm is better.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo— |
“Which do you think is better: |
|
| pettivisayo vā manussā vā”ti? |
the ghost realm or human life?” |
|
| “Pettivisayā, bho sāriputta, manussā seyyo”ti. |
“Human life is better.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo— |
“Which do you think is better: |
|
| manussā vā cātumahārājikā vā devā”ti? |
human life or as one of the gods of the Four Great Kings?” |
|
| “Manussehi, bho sāriputta, cātumahārājikā devā seyyo”ti. |
“The gods of the Four Great Kings.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo— |
“Which do you think is better: |
|
| cātumahārājikā vā devā tāvatiṃsā vā devā”ti? |
the gods of the Four Great Kings or the gods of the Thirty-Three?” |
|
| “Cātumahārājikehi, bho sāriputta, devehi tāvatiṃsā devā seyyo”ti. |
“The gods of the thirty-three.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo— |
“Which do you think is better: |
|
| tāvatiṃsā vā devā yāmā vā devā”ti? |
the gods of the thirty-three or the gods of Yama?” |
|
| “Tāvatiṃsehi, bho sāriputta, devehi yāmā devā seyyo”ti. |
“The gods of Yama.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo— |
“Which do you think is better: |
|
| yāmā vā devā tusitā vā devā”ti? |
the gods of Yama or the Joyful Gods?” |
|
| “Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti. |
“The Joyful Gods.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo— |
“Which do you think is better: |
|
| tusitā vā devā nimmānaratī vā devā”ti? |
the Joyful Gods or the Gods Who Love to Create?” |
|
| “Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti. |
“The Gods Who Love to Create.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo— |
“Which do you think is better: |
|
| nimmānaratī vā devā paranimmitavasavattī vā devā”ti? |
the Gods Who Love to Create or the Gods Who Control the Creations of Others?” |
|
| “Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti. |
“The Gods Who Control the Creations of Others.” |
|
| “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo |
“Which do you think is better: |
|
| paranimmitavasavattī vā devā brahmaloko vā”ti? |
the Gods Who Control the Creations of Others or the Brahmā realm?” |
|
| “‘Brahmaloko’ti—bhavaṃ sāriputto āha; |
“Master Sāriputta speaks of the Brahmā realm! |
|
| ‘brahmaloko’ti—bhavaṃ sāriputto āhā”ti. |
Master Sāriputta speaks of the Brahmā realm!” |
|
| Atha kho āyasmato sāriputtassa etadahosi: |
Then Sāriputta thought: |
|
| “ime kho brāhmaṇā brahmalokādhimuttā. |
“These brahmins are devoted to the Brahmā realm. |
|
| Yannūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyyan”ti. |
Why don’t I teach him a path to the company of Brahmā?” |
|
| “Brahmānaṃ te, dhanañjāni, sahabyatāya maggaṃ desessāmi; |
“Dhanañjāni, I shall teach you a path to the company of Brahmā. |
|
| taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
|
| “Evaṃ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. |
“Yes, sir,” replied Dhanañjāni. |
|
| Āyasmā sāriputto etadavoca: |
Venerable Sāriputta said this: |
|
| “katamo ca, dhanañjāni, brahmānaṃ sahabyatāya maggo? |
“And what is a path to companionship with Brahmā? |
|
| Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
Firstly, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
|
| Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo. |
This is a path to companionship with Brahmā. |
|
| Puna caparaṃ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā … pe … |
Furthermore, a monk meditates spreading a heart full of compassion … |
|
| muditāsahagatena cetasā … |
They meditate spreading a heart full of rejoicing … |
|
| upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
|
| Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo”ti. |
This is a path to companionship with Brahmā.” |
|
| “Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi: |
“Well then, Master Sāriputta, in my name bow with your head to the Buddha’s feet. Say to him: |
|
| ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. |
‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. |
|
| So bhagavato pāde sirasā vandatī’”ti. |
He bows with his head to your feet.’” |
|
| Atha kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. |
Then Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, got up from his seat and left while there was still more left to do. |
|
| Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji. |
Not long after Sāriputta had departed, Dhanañjāni passed away and was reborn in the Brahmā realm. |
|
| Atha kho bhagavā bhikkhū āmantesi: |
Then the Buddha said to the monks: |
|
| “eso, bhikkhave, sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti. |
“monks, Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, got up from his seat and left while there was still more left to do.” |
|
| Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: |
Then Sāriputta went to the Buddha, bowed, sat down to one side, and said: |
|
| “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, |
“Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. |
|
| so bhagavato pāde sirasā vandatī”ti. |
He bows with his head to your feet.” |
|
| “Kiṃ pana tvaṃ, sāriputta, dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti? |
“But Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, why did you get up from your seat and leave while there was still more left to do?” |
|
| “Mayhaṃ kho, bhante, evaṃ ahosi: |
“Sir, I thought: |
|
| ‘ime kho brāhmaṇā brahmalokādhimuttā, yannūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyyan’”ti. |
‘These brahmins are devoted to the Brahmā realm. Why don’t I teach him a path to the company of Brahmā?’” |
|
| “Kālaṅkato ca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti. |
“And Sāriputta, the brahmin Dhanañjāni has passed away and been reborn in the Brahmā realm.” |
|
| “Anuññātapaṭiññātā, |
“We’re both authorized masters |
|
| tevijjā mayamasmubho; |
of the three Vedas. |
|
| Ahaṃ pokkharasātissa, |
I’m a student of Pokkharasāti, |
|
| tārukkhassāyaṃ māṇavo. |
and he of Tārukkha. |
|
| Tevijjānaṃ yadakkhātaṃ, |
We’re fully qualified |
|
| tatra kevalinosmase; |
in all the Vedic experts teach. |
|
| Padakasmā veyyākaraṇā, |
As philologists and grammarians, |
|
| jappe ācariyasādisā; |
we match our teachers in recitation. |
|
| Tesaṃ no jātivādasmiṃ, |
We have a dispute |
|
| vivādo atthi gotama. |
regarding the question of ancestry. |
|
| Jātiyā brāhmaṇo hoti, |
For Bhāradvāja says that |
|
| bhāradvājo iti bhāsati; |
one is a brahmin due to birth, |
|
| Ahañca kammunā brūmi, |
but I declare it’s because of one’s actions. |
|
| evaṃ jānāhi cakkhuma. |
Oh seer, know this as our debate. |
|
| Te na sakkoma ñāpetuṃ, |
Since neither of us was able |
|
| aññamaññaṃ mayaṃ ubho; |
to convince the other, |
|
| Bhavantaṃ puṭṭhumāgamā, |
we’ve come to ask you, sir, |
|
| sambuddhaṃ iti vissutaṃ. |
so renowned as the awakened one. |
|
| Candaṃ yathā khayātītaṃ, |
As people honor with joined palms |
|
| pecca pañjalikā janā; |
the moon on the cusp of waxing, |
|
| Vandamānā namassanti, |
bowing, they revere |
|
| lokasmiṃ gotamaṃ. |
Gotama in the world. |
|
| Cakkhuṃ loke samuppannaṃ, |
We ask this of Gotama, |
|
| mayaṃ pucchāma gotamaṃ; |
the eye arisen in the world: |
|
| Jātiyā brāhmaṇo hoti, |
is one a brahmin due to birth, |
|
| udāhu bhavati kammunā; |
or else because of actions? |
|
| Ajānataṃ no pabrūhi, |
We don’t know, please tell us, |
|
| yathā jānemu brāhmaṇan”ti. |
so that we can know a brahmin.” |
|
| “Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā) |
“I shall explain to you,” said the Buddha, |
|
| Anupubbaṃ yathātathaṃ; |
“accurately and in sequence, |
|
| Jātivibhaṅgaṃ pāṇānaṃ, |
the taxonomy of living creatures, |
|
| Aññamaññāhi jātiyo. |
for species are indeed diverse. |
|
| Tiṇarukkhepi jānātha, |
Know the grass and trees, |
|
| na cāpi paṭijānare; |
though they lack self-awareness. |
|
| Liṅgaṃ jātimayaṃ tesaṃ, |
They’re defined by their birth, |
|
| aññamaññā hi jātiyo. |
for species are indeed diverse. |
|
| Tato kīṭe paṭaṅge ca, |
Next there are bugs and moths, |
|
| yāva kunthakipillike; |
and so on, to ants and termites. |
|
| Liṅgaṃ jātimayaṃ tesaṃ, |
They’re defined by their birth, |
|
| aññamaññā hi jātiyo. |
for species are indeed diverse. |
|
| Catuppadepi jānātha, |
Know the quadrupeds, too, |
|
| khuddake ca mahallake; |
both small and large. |
|
| Liṅgaṃ jātimayaṃ tesaṃ, |
They’re defined by their birth, |
|
| aññamaññā hi jātiyo. |
for species are indeed diverse. |
|
| Pādudarepi jānātha, |
Know, too, the long-backed snakes, |
|
| urage dīghapiṭṭhike; |
crawling on their bellies. |
|
| Liṅgaṃ jātimayaṃ tesaṃ, |
They’re defined by their birth, |
|
| aññamaññā hi jātiyo. |
for species are indeed diverse. |
|
| Tato macchepi jānātha, |
Next know the fish, |
|
| udake vārigocare; |
whose habitat is the water. |
|
| Liṅgaṃ jātimayaṃ tesaṃ, |
They’re defined by their birth, |
|
| aññamaññā hi jātiyo. |
for species are indeed diverse. |
|
| Tato pakkhīpi jānātha, |
Next know the birds, |
|
| pattayāne vihaṅgame; |
flying with wings as chariots. |
|
| Liṅgaṃ jātimayaṃ tesaṃ, |
They’re defined by their birth, |
|
| aññamaññā hi jātiyo. |
for species are indeed diverse. |
|
| Yathā etāsu jātīsu, |
While the differences between these species |
|
| liṅgaṃ jātimayaṃ puthu; |
are defined by their birth, |
|
| Evaṃ natthi manussesu, |
the differences between humans |
|
| liṅgaṃ jātimayaṃ puthu. |
are not defined by their birth. |
|
| Na kesehi na sīsehi, |
Not by hair nor by head, |
|
| na kaṇṇehi na akkhīhi; |
not by ear nor by eye, |
|
| Na mukhena na nāsāya, |
not by mouth nor by nose, |
|
| na oṭṭhehi bhamūhi vā. |
not by lips nor by eyebrow, |
|
| Na gīvāya na aṃsehi, |
not by shoulder nor by neck, |
|
| na udarena na piṭṭhiyā; |
not by belly nor by back, |
|
| Na soṇiyā na urasā, |
not by buttocks nor by breast, |
|
| na sambādhe na methune. |
not by genitals nor by groin, |
|
| Na hatthehi na pādehi, |
not by hands nor by feet, |
|
| naṅgulīhi nakhehi vā; |
not by fingers nor by nails, |
|
| Na jaṅghāhi na ūrūhi, |
not by knees nor by thighs, |
|
| na vaṇṇena sarena vā; |
not by color nor by voice: |
|
| Liṅgaṃ jātimayaṃ neva, |
none of these are defined by birth |
|
| yathā aññāsu jātisu. |
as it is for other species. |
|
| Paccattañca sarīresu, |
In individual human bodies |
|
| manussesvetaṃ na vijjati; |
you can’t find such distinctions. |
|
| Vokārañca manussesu, |
The distinctions among humans |
|
| samaññāya pavuccati. |
are spoken of by convention. |
|
| Yo hi koci manussesu, |
Anyone among humans |
|
| gorakkhaṃ upajīvati; |
who lives off keeping cattle: |
|
| Evaṃ vāseṭṭha jānāhi, |
know them, Vāseṭṭha, |
|
| kassako so na brāhmaṇo. |
as a farmer, not a brahmin. |
|
| Yo hi koci manussesu, |
Anyone among humans |
|
| puthusippena jīvati; |
who lives off various professions: |
|
| Evaṃ vāseṭṭha jānāhi, |
know them, Vāseṭṭha, |
|
| sippiko so na brāhmaṇo. |
as a professional, not a brahmin. |
|
| Yo hi koci manussesu, |
Anyone among humans |
|
| vohāraṃ upajīvati; |
who lives off trade: |
|
| Evaṃ vāseṭṭha jānāhi, |
know them, Vāseṭṭha, |
|
| vāṇijo so na brāhmaṇo. |
as a trader, not a brahmin. |
|
| Yo hi koci manussesu, |
Anyone among humans |
|
| parapessena jīvati; |
who lives off serving others: |
|
| Evaṃ vāseṭṭha jānāhi, |
know them, Vāseṭṭha, |
|
| pessako so na brāhmaṇo. |
as an employee, not a brahmin. |
|
| Yo hi koci manussesu, |
Anyone among humans |
|
| adinnaṃ upajīvati; |
who lives off stealing: |
|
| Evaṃ vāseṭṭha jānāhi, |
know them, Vāseṭṭha, |
|
| coro eso na brāhmaṇo. |
as a bandit, not a brahmin. |
|
| Yo hi koci manussesu, |
Anyone among humans |
|
| issatthaṃ upajīvati; |
who lives off archery: |
|
| Evaṃ vāseṭṭha jānāhi, |
know them, Vāseṭṭha, |
|
| yodhājīvo na brāhmaṇo. |
as a soldier, not a brahmin. |
|
| Yo hi koci manussesu, |
Anyone among humans |
|
| porohiccena jīvati; |
who lives off priesthood: |
|
| Evaṃ vāseṭṭha jānāhi, |
know them, Vāseṭṭha, |
|
| yājako so na brāhmaṇo. |
as a sacrificer, not a brahmin. |
|
| Yo hi koci manussesu, |
Anyone among humans |
|
| gāmaṃ raṭṭhañca bhuñjati; |
who taxes village and nation, |
|
| Evaṃ vāseṭṭha jānāhi, |
know them, Vāseṭṭha, |
|
| rājā eso na brāhmaṇo. |
as a ruler, not a brahmin. |
|
| Na cāhaṃ brāhmaṇaṃ brūmi, |
I don’t call someone a brahmin |
|
| yonijaṃ mattisambhavaṃ; |
after the mother or womb they came from. |
|
| Bhovādi nāma so hoti, |
If they still have attachments, |
|
| sace hoti sakiñcano; |
they’re just someone who says ‘sir’. |
|
| Akiñcanaṃ anādānaṃ, |
One with nothing, by not grasping: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Sabbasaṃyojanaṃ chetvā, |
Having cut off all fetters |
|
| yo ve na paritassati; |
they have no anxiety. |
|
| Saṅgātigaṃ visaṃyuttaṃ, |
They’ve got over clinging, and are detached: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Chetvā naddhiṃ varattañca, |
They’ve cut the strap and harness, |
|
| sandānaṃ sahanukkamaṃ; |
the reins and bridle too, |
|
| Ukkhittapalighaṃ buddhaṃ, |
with cross-bar lifted, they’re awakened: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Akkosaṃ vadhabandhañca, |
Abuse, murder, abduction: |
|
| aduṭṭho yo titikkhati; |
they endure these without anger. |
|
| Khantībalaṃ balānīkaṃ, |
Patience is their powerful army: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Akkodhanaṃ vatavantaṃ, |
Not angered or stuck up, |
|
| sīlavantaṃ anussadaṃ; |
dutiful in precepts and observances, |
|
| Dantaṃ antimasārīraṃ, |
tamed, bearing their final body: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Vāripokkharapatteva, |
Like rain off a lotus leaf, |
|
| āraggeriva sāsapo; |
like a mustard seed off the point of a pin, |
|
| Yo na limpati kāmesu, |
sensual pleasures slide off them: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Yo dukkhassa pajānāti, |
They understand for themselves |
|
| idheva khayamattano; |
in this life the end of suffering; |
|
| Pannabhāraṃ visaṃyuttaṃ, |
with burden put down, detached: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Gambhīrapaññaṃ medhāviṃ, |
Deep in wisdom, intelligent, |
|
| maggāmaggassa kovidaṃ; |
expert in the variety of paths; |
|
| Uttamatthamanuppattaṃ, |
arrived at the highest goal: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Asaṃsaṭṭhaṃ gahaṭṭhehi, |
Socializing with neither |
|
| anāgārehi cūbhayaṃ; |
householders nor the homeless. |
|
| Anokasārimappicchaṃ, |
A migrant without a shelter, few in wishes: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Nidhāya daṇḍaṃ bhūtesu, |
They’ve laid down the rod |
|
| tasesu thāvaresu ca; |
against creatures firm and frail; |
|
| Yo na hanti na ghāteti, |
they don’t kill or cause to kill: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Aviruddhaṃ viruddhesu, |
Not fighting among those who fight, |
|
| attadaṇḍesu nibbutaṃ; |
they’re nirvana'd among those who’ve taken up arms. |
|
| Sādānesu anādānaṃ, |
Not grasping among those who grasp: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Yassa rāgo ca doso ca, |
They’ve discarded greed and hate, |
|
| māno makkho ca ohito; |
conceit and denigration, |
|
| Sāsaporiva āraggā, |
like a mustard seed off the point of a pin: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Akakkasaṃ viññāpaniṃ, |
The words they utter |
|
| giraṃ saccaṃ udīraye; |
are sweet, informative, and true, |
|
| Yāya nābhisajje kiñci, |
and don’t offend anyone: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Yo ca dīghaṃ va rassaṃ vā, |
They don’t steal anything in the world, |
|
| aṇuṃ thūlaṃ subhāsubhaṃ; |
long or short, |
|
| Loke adinnaṃ nādeti, |
fine or coarse, beautiful or ugly: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Āsā yassa na vijjanti, |
They have no hope |
|
| asmiṃ loke paramhi ca; |
for this world or the next; |
|
| Nirāsāsaṃ visaṃyuttaṃ, |
free of hope, detached: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Yassālayā na vijjanti, |
They have no clinging, |
|
| aññāya akathaṅkathiṃ; |
knowledge has freed them of doubt, |
|
| Amatogadhaṃ anuppattaṃ, |
they’ve arrived at the culmination of the deathless: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Yodhapuññañca pāpañca, |
They’ve escaped clinging |
|
| ubho saṅgaṃ upaccagā; |
to both good and bad deeds; |
|
| Asokaṃ virajaṃ suddhaṃ, |
sorrowless, stainless, pure: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Candaṃ va vimalaṃ suddhaṃ, |
Pure as the spotless moon, |
|
| vippasannaṃ anāvilaṃ; |
clear and undisturbed, |
|
| Nandībhavaparikkhīṇaṃ, |
they’ve ended desire to be reborn: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Yo imaṃ palipathaṃ duggaṃ, |
They’ve got past this grueling swamp |
|
| saṃsāraṃ mohamaccagā; |
of delusion, transmigration. |
|
| Tiṇṇo pāraṅgato jhāyī, |
They’ve crossed over to the far shore, |
|
| anejo akathaṅkathī; |
stilled and free of doubt. |
|
| Anupādāya nibbuto, |
They’re nirvana'd by not grasping: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Yodhakāme pahantvāna, |
They’ve given up sensual stimulations, |
|
| anāgāro paribbaje; |
and have gone forth from lay life; |
|
| Kāmabhavaparikkhīṇaṃ, |
they’ve ended rebirth in the sensual realm: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Yodhataṇhaṃ pahantvāna, |
They’ve given up craving, |
|
| anāgāro paribbaje; |
and have gone forth from lay life; |
|
| Taṇhābhavaparikkhīṇaṃ, |
they’ve ended craving to be reborn: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Hitvā mānusakaṃ yogaṃ, |
They’ve given up human bonds, |
|
| dibbaṃ yogaṃ upaccagā; |
and gone beyond heavenly bonds; |
|
| Sabbayogavisaṃyuttaṃ, |
detached from all attachments: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Hitvā ratiñca aratiṃ, |
They’ve given up liking and disliking, |
|
| sītībhūtaṃ nirūpadhiṃ; |
they’re cooled and free of attachments; |
|
| Sabbalokābhibhuṃ vīraṃ, |
a hero, master of the whole world: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Cutiṃ yo vedi sattānaṃ, |
They know the passing away |
|
| upapattiñca sabbaso; |
and rebirth of all beings; |
|
| Asattaṃ sugataṃ buddhaṃ, |
unattached, holy, awakened: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Yassa gatiṃ na jānanti, |
Gods, fairies, and humans |
|
| devā gandhabbamānusā; |
don’t know their destiny; |
|
| Khīṇāsavaṃ arahantaṃ, |
the perfected ones with defilements ended: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Yassa pure ca pacchā ca, |
They have nothing before or after, |
|
| majjhe ca natthi kiñcanaṃ; |
or even in between; |
|
| Akiñcanaṃ anādānaṃ, |
one with nothing, by not grasping: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Usabhaṃ pavaraṃ vīraṃ, |
Leader of the herd, excellent hero, |
|
| mahesiṃ vijitāvinaṃ; |
great hermit and victor; |
|
| Anejaṃ nhātakaṃ buddhaṃ, |
stilled, washed, awakened: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Pubbenivāsaṃ yo vedi, |
They know their past lives, |
|
| saggāpāyañca passati; |
and see heaven and places of loss, |
|
| Atho jātikkhayaṃ patto, |
and have attained the end of rebirth: |
|
| tamahaṃ brūmi brāhmaṇaṃ. |
that’s who I call a brahmin. |
|
| Samaññā hesā lokasmiṃ, |
For name and clan are assigned |
|
| nāmagottaṃ pakappitaṃ; |
as mere convention in the world. |
|
| Sammuccā samudāgataṃ, |
Arising by mutual agreement, |
|
| tattha tattha pakappitaṃ. |
they’re assigned to each individual. |
|
| Dīgharattānusayitaṃ, |
For a long time this misconception |
|
| diṭṭhigatamajānataṃ; |
has prejudiced those who don’t understand. |
|
| Ajānantā no pabrunti, |
Ignorant, they declare |
|
| jātiyā hoti brāhmaṇo. |
that one is a brahmin by birth. |
|
| Na jaccā brāhmaṇo hoti, |
You’re not a brahmin by birth, |
|
| na jaccā hoti abrāhmaṇo; |
nor by birth a non-brahmin. |
|
| Kammunā brāhmaṇo hoti, |
You’re a brahmin by your deeds, |
|
| kammunā hoti abrāhmaṇo. |
and by deeds a non-brahmin. |
|
| Kassako kammunā hoti, |
You’re a farmer by your deeds, |
|
| sippiko hoti kammunā; |
by deeds you’re a professional; |
|
| Vāṇijo kammunā hoti, |
you’re a trader by your deeds, |
|
| pessako hoti kammunā. |
by deeds are you an employee; |
|
| Coropi kammunā hoti, |
you’re a bandit by your deeds, |
|
| yodhājīvopi kammunā; |
by deeds you’re a soldier; |
|
| Yājako kammunā hoti, |
you’re a sacrificer by your deeds, |
|
| rājāpi hoti kammunā. |
by deeds you’re a ruler. |
|
| Evametaṃ yathābhūtaṃ, |
In this way in accord with truth, |
|
| kammaṃ passanti paṇḍitā; |
the astute regard deeds. |
|
| Paṭiccasamuppādadassā, |
Seeing dependent origination, |
|
| kammavipākakovidā. |
they’re expert in deeds and their results. |
|
| Kammunā vattati loko, |
Deeds make the world go on, |
|
| kammunā vattati pajā; |
deeds make people go on; |
|
| Kammanibandhanā sattā, |
sentient beings are bound by deeds, |
|
| rathassāṇīva yāyato. |
like a moving chariot’s linchpin. |
|
| Tapena brahmacariyena, |
By austerity and spiritual practice, |
|
| saṃyamena damena ca; |
by restraint and by taming: |
|
| Etena brāhmaṇo hoti, |
that’s how to become a brahmin, |
|
| etaṃ brāhmaṇamuttamaṃ. |
this is the supreme brahmin. |
|
| Tīhi vijjāhi sampanno, |
Accomplished in the three knowledges, |
|
| santo khīṇapunabbhavo; |
peaceful, with rebirth ended, |
|
| Evaṃ vāseṭṭha jānāhi, |
know them, Vāseṭṭha, |
|
| brahmā sakko vijānatan”ti. |
as Brahmā and Sakka to the wise.” |
|
|
(derived from B. Sujato 2018/12) |
|
| Evaṃ me sutaṃ— |
So I have heard. |
|
| ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
|
| Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. |
Now at that time the brahmin student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business. |
|
| Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṃ gahapatiṃ etadavoca: |
Then Subha said to that householder: |
|
| “sutaṃ metaṃ, gahapati: |
“Householder, I’ve heard that |
|
| ‘avivittā sāvatthī arahantehī’ti. |
Sāvatthī does not lack for perfected ones. |
|
| Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāmā”ti? |
What ascetic or brahmin might we pay homage to today?” |
|
| “Ayaṃ, bhante, bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
“Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
|
| Taṃ, bhante, bhagavantaṃ payirupāsassū”ti. |
You can pay homage to him.” |
|
| Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Acknowledging that householder, Subha went to the Buddha, and exchanged greetings with him. |
|
| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
|
| “brāhmaṇā, bho gotama, evamāhaṃsu: |
“Master Gotama, the brahmins say: |
|
| ‘gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusalan’ti. |
‘Laypeople succeed in the procedure of the skillful teaching, not renunciates.’ |
|
| Idha bhavaṃ gotamo kimāhā”ti? |
What do you say about this?” |
|
| “Vibhajjavādo kho ahamettha, māṇava; |
“On this point, student, I speak after analyzing the question, |
|
| nāhamettha ekaṃsavādo. |
without making generalizations. |
|
| Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi. |
I don’t praise wrong practice for either laypeople or renunciates. |
|
| Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
Because of wrong practice, neither laypeople nor renunciates succeed in the procedure of the skillful teaching. |
|
| Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi. |
I praise right practice for both laypeople and renunciates. |
|
| Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti. |
Because of right practice, both laypeople and renunciates succeed in the procedure of the skillful teaching.” |
|
| “Brāhmaṇā, bho gotama, evamāhaṃsu: |
“Master Gotama, the brahmins say: |
|
| ‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti; |
‘Since the work of the lay life has many requirements, duties, issues, and undertakings it is very fruitful. |
|
| appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti. |
But since the work of the renunciate has few requirements, duties, issues, and undertakings it is not very fruitful.’ |
|
| Idha bhavaṃ gotamo kimāhā”ti. |
What do you say about this?” |
|
| “Etthāpi kho ahaṃ, māṇava, vibhajjavādo; |
“On this point, too, I speak after analyzing the question, |
|
| nāhamettha ekaṃsavādo. |
without making generalizations. |
|
| Atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ, vipajjamānaṃ appaphalaṃ hoti; |
Some work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful. |
|
| atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ, sampajjamānaṃ mahapphalaṃ hoti; |
Some work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful. |
|
| atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ, vipajjamānaṃ appaphalaṃ hoti; |
Some work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful. |
|
| atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. |
Some work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful. |
|
| Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? |
And what work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful? |
|
| Kasi kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. |
Farming. |
|
| Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? |
And what work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful? |
|
| Kasiyeva kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. |
Again, it is farming. |
|
| Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? |
And what work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful? |
|
| Vaṇijjā kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. |
Trade. |
|
| Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? |
And what work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful? |
|
| Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. |
Again, it’s trade. |
|
| Seyyathāpi, māṇava, kasi kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; |
The lay life is like farming in that it’s work with many requirements and when it fails it’s not very fruitful; |
|
| evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. |
|
|
| Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; |
but when it succeeds it is very fruitful. |
|
| evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. |
|
|
| Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; |
The renunciate life is like trade in that it’s work with few requirements and when it fails it’s not very fruitful; |
|
| evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. |
|
|
| Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; |
but when it succeeds it is very fruitful.” |
|
| evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hotī”ti. |
|
|
| “Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti. |
“Master Gotama, the brahmins prescribe five things for making merit and succeeding in the skillful.” |
|
| “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya— |
|
|
| sace te agaru— |
“If you don’t mind, |
|
| sādhu te pañca dhamme imasmiṃ parisati bhāsassū”ti. |
please explain these in this assembly.” |
|
| “Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti. |
“It’s no trouble when gentlemen such as yourself are sitting here.” |
|
| “Tena hi, māṇava, bhāsassū”ti. |
“Well, speak then, student.” |
|
| “Saccaṃ kho, bho gotama, brāhmaṇā paṭhamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. |
“Master Gotama, truth is the first thing. |
|
| Tapaṃ kho, bho gotama, brāhmaṇā dutiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. |
Austerity is the second thing. |
|
| Brahmacariyaṃ kho, bho gotama, brāhmaṇā tatiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. |
Celibacy is the third thing. |
|
| Ajjhenaṃ kho, bho gotama, brāhmaṇā catutthaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. |
Recitation is the fourth thing. |
|
| Cāgaṃ kho, bho gotama, brāhmaṇā pañcamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. |
Generosity is the fifth thing. |
|
| Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. |
These are the five things that the brahmins prescribe for making merit and succeeding in the skillful. |
|
| Idha bhavaṃ gotamo kimāhā”ti? |
What do you say about this?” |
|
| “Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha: |
“Well, student, is there even a single one of the brahmins who says this: |
|
| ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti? |
‘I declare the result of these five things after realizing it with my own insight’?” |
|
| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
|
| “Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: |
“Well, is there even a single teacher of the brahmins, or a teacher’s teacher, or anyone back to the seventh generation of teachers, who says this: |
|
| ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti? |
‘I declare the result of these five things after realizing it with my own insight’?” |
|
| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
|
| “Kiṃ pana, māṇava, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, |
“Well, what of the ancient hermits of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted and teaching what was taught. |
|
| tepi evamāhaṃsu: |
Did even they say: |
|
| ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’”ti? |
‘We declare the result of these five things after realizing it with our own insight’?” |
|
| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
|
| “Iti kira, māṇava, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha: |
“So, student, it seems that there is not a single one of the brahmins, |
|
| ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; |
|
|
| natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: |
not even anyone back to the seventh generation of teachers, |
|
| ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; |
|
|
| yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. |
nor even the ancient hermits of the brahmins |
|
| Tepi na evamāhaṃsu: |
who says: |
|
| ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’ti. |
‘We declare the result of these five things after realizing it with our own insight.’ |
|
| Seyyathāpi, māṇava, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; |
Suppose there was a queue of blind men, each holding 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, māṇava, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti. |
In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.” |
|
| Evaṃ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno: |
When he said this, Subha became angry and upset with the Buddha because of the simile of the queue of blind men. He even attacked and badmouthed the Buddha himself, saying: |
|
| “samaṇo gotamo pāpito bhavissatī”ti bhagavantaṃ etadavoca: |
“The ascetic Gotama will be worsted!” He said to the Buddha: |
|
| “brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha: |
“Master Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says: |
|
| ‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṃ paṭijānanti. |
‘This is exactly what happens with some ascetics and brahmins. They claim to have a superhuman distinction in knowledge and vision worthy of the noble ones. |
|
| Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjati. |
But their statement turns out to be a joke—mere words, void and hollow. |
|
| Kathañhi nāma manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti— |
For how on earth can a human being know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones? |
|
| netaṃ ṭhānaṃ vijjatī’”ti? |
That is not possible.’” |
|
| “Kiṃ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānātī”ti? |
“But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having comprehended them with his mind?” |
|
| “Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānissatī”ti? |
“Master Gotama, Pokkharasāti doesn’t even know the mind of his own bonded maid Puṇṇikā, so how could he know all those 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 samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. |
“Suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. |
|
| So evaṃ vadeyya: |
They’d say: |
|
| ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī; |
‘There’s no such thing as dark and bright sights, and no-one who sees them. |
|
| natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī; |
There’s no such thing as blue, |
|
| natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī; |
yellow, |
|
| natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī; |
red, |
|
| natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; |
magenta, |
|
| natthi samavisamaṃ, natthi samavisamassa dassāvī; |
even and uneven ground, |
|
| natthi tārakarūpāni, natthi tārakarūpānaṃ dassāvī; |
stars, |
|
| natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. |
moon and sun, and no-one who sees these things. |
|
| Ahametaṃ na jānāmi, ahametaṃ na passāmi; |
I don’t know it or see it, |
|
| tasmā taṃ natthī’ti. |
therefore it doesn’t exist.’ |
|
| Sammā nu kho so, māṇava, vadamāno vadeyyā”ti? |
Would they be speaking rightly?” |
|
| “No hidaṃ, bho gotama. |
“No, Master Gotama. |
|
| Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī; |
There are such things as dark and bright sights, and one who sees them. |
|
| atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī; |
There is blue, |
|
| atthi pītakāni rūpāni, atthi pītakānaṃ rūpānaṃ dassāvī; |
yellow, |
|
| atthi lohitakāni rūpāni, atthi lohitakānaṃ rūpānaṃ dassāvī; |
red, |
|
| atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; |
magenta, |
|
| atthi samavisamaṃ, atthi samavisamassa dassāvī; |
even and uneven ground, |
|
| atthi tārakarūpāni, atthi tārakarūpānaṃ dassāvī; |
stars, |
|
| atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. |
moon and sun, and one who sees these things. |
|
| ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi; |
So it’s not right to say this: ‘I don’t know it or see it, |
|
| tasmā taṃ natthī’ti; |
therefore it doesn’t exist.’” |
|
| na hi so, bho gotama, sammā vadamāno vadeyyā”ti. |
|
|
| “Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. |
“In the same way, Pokkharasāti is blind and sightless. |
|
| So vata uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti—netaṃ ṭhānaṃ vijjati. |
It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. |
|
| Taṃ kiṃ maññasi, māṇava, |
What do you think, student? |
|
| ye te kosalakā brāhmaṇamahāsālā, seyyathidaṃ— |
There are well-to-do brahmins of Kosala such as |
|
| caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṃ seyyo, yaṃ vā te sammuccā vācaṃ bhāseyyuṃ yaṃ vā asammuccā”ti? |
the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with accepted usage?” |
|
| “Sammuccā, bho gotama”. |
“That it agrees, Master Gotama.” |
|
| “Katamā nesaṃ seyyo, yaṃ vā te mantā vācaṃ bhāseyyuṃ yaṃ vā amantā”ti? |
“What’s better for them: that their speech is thoughtful or thoughtless?” |
|
| “Mantā, bho gotama”. |
“That it is thoughtful.” |
|
| “Katamā nesaṃ seyyo, yaṃ vā te paṭisaṅkhāya vācaṃ bhāseyyuṃ yaṃ vā appaṭisaṅkhāyā”ti? |
“What’s better for them: that their speech follows reflection or is unreflective?” |
|
| “Paṭisaṅkhāya, bho gotama”. |
“That it follows reflection.” |
|
| “Katamā nesaṃ seyyo, yaṃ vā te atthasaṃhitaṃ vācaṃ bhāseyyuṃ yaṃ vā anatthasaṃhitan”ti? |
“What’s better for them: that their speech is beneficial or worthless?” |
|
| “Atthasaṃhitaṃ, bho gotama”. |
“That it’s beneficial.” |
|
| “Taṃ kiṃ maññasi, māṇava, |
“What do you think, student? |
|
| yadi evaṃ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti? |
If this is so, does Pokkharasāti’s speech agree or disagree with accepted usage?” |
|
| “Asammuccā, bho gotama”. |
“It disagrees, Master Gotama.” |
|
| “Mantā vācā bhāsitā amantā vā”ti? |
“Is it thoughtful or thoughtless?” |
|
| “Amantā, bho gotama”. |
“Thoughtless.” |
|
| “Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti? |
“Is it reflective or unreflective?” |
|
| “Appaṭisaṅkhāya, bho gotama”. |
“Unreflective.” |
|
| “Atthasaṃhitā vācā bhāsitā anatthasaṃhitā”ti? |
“Is it beneficial or worthless?” |
|
| “Anatthasaṃhitā, bho gotama”. |
“Worthless.” |
|
| “Pañca kho ime, māṇava, nīvaraṇā. |
“Student, there are these five hindrances. |
|
| Katame pañca? |
What five? |
|
| Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ— |
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. |
|
| ime kho, māṇava, pañca nīvaraṇā. |
These are the five hindrances. |
|
| Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. |
Pokkharasāti is caged, trapped, covered, and engulfed by these five hindrances. |
|
| So vata uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti—netaṃ ṭhānaṃ vijjati. |
It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. |
|
| Pañca kho ime, māṇava, kāmaguṇā. |
There are these five kinds of sensual stimulation. |
|
| Katame pañca? |
What five? |
|
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
|
| sotaviññeyyā saddā … pe … |
There are sounds known by the ear … |
|
| ghānaviññeyyā gandhā … |
smells known by the nose … |
|
| jivhā viññeyyā rasā … |
tastes known by the tongue … |
|
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā— |
touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
|
| ime kho, māṇava, pañca kāmaguṇā. |
These are the five kinds of sensual stimulation. |
|
| Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. |
Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. |
|
| So vata uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti—netaṃ ṭhānaṃ vijjati. |
It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. |
|
| Taṃ kiṃ maññasi, māṇava, |
What do you think, student? |
|
| yaṃ vā tiṇakaṭṭhupādānaṃ paṭicca aggiṃ jāleyya yaṃ vā nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti? |
Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?” |
|
| “Sace taṃ, bho gotama, ṭhānaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāletuṃ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti. |
“If it were possible for a fire to burn without depending on grass and logs as fuel, that would have better flames, color, and radiance.” |
|
| “Aṭṭhānaṃ kho etaṃ, māṇava, anavakāso yaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya aññatra iddhimatā. |
“But it isn’t possible, except by psychic power. |
|
| Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca. |
Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel. |
|
| Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi. |
Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel. |
|
| Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? |
And what is rapture that’s apart from sensual pleasures and unskillful qualities? |
|
| Idha, māṇava, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
|
| Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. |
This is rapture that’s apart from sensual pleasures and unskillful qualities. |
|
| Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
|
| Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. |
This too is rapture that’s apart from sensual pleasures and unskillful qualities. |
|
| Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti? |
Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?” |
|
| “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti. |
“Generosity.” |
|
| “Taṃ kiṃ maññasi, māṇava, |
“What do you think, student? |
|
| idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. |
Suppose a brahmin was setting up a big sacrifice. |
|
| Atha dve brāhmaṇā āgaccheyyuṃ: |
Then two brahmins came along, |
|
| ‘itthannāmassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’ti. |
thinking to participate. |
|
| Tatrekassa brāhmaṇassa evamassa: |
Then one of those brahmins thought: |
|
| ‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti. |
‘Oh, I hope that I alone get the best seat, the best drink, and the best alms-food in the refectory, not some other brahmin.’ |
|
| Ṭhānaṃ kho panetaṃ, māṇava, vijjati yaṃ añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. |
But it’s possible that some other brahmin gets the best seat, the best drink, and the best alms-food in the refectory. |
|
| ‘Añño brāhmaṇo labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti— |
Thinking, ‘Some other brahmin has got the best seat, the best drink, the best alms-food,’ |
|
| iti so kupito hoti anattamano. |
they get angry and bitter. |
|
| Imassa pana, māṇava, brāhmaṇā kiṃ vipākaṃ paññapentī”ti? |
What do the brahmins say is the result of this?” |
|
| “Na khvettha, bho gotama, brāhmaṇā evaṃ dānaṃ denti: |
“Master Gotama, brahmins don’t give gifts so that |
|
| ‘iminā paro kupito hotu anattamano’ti. |
others will get angry and upset. |
|
| Atha khvettha brāhmaṇā anukampājātikaṃyeva dānaṃ dentī”ti. |
Rather, they give only out of compassion.” |
|
| “Evaṃ sante kho, māṇava, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti— |
“In that case, isn’t compassion a sixth ground for making merit?” |
|
| yadidaṃ anukampājātikan”ti. |
|
|
| “Evaṃ sante, bho gotama, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti— |
“In that case, compassion is a sixth ground for making merit.” |
|
| yadidaṃ anukampājātikan”ti. |
|
|
| “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṃ pañca dhamme kattha bahulaṃ samanupassasi— |
“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them: |
|
| gahaṭṭhesu vā pabbajitesu vā”ti? |
among laypeople or renunciates?” |
|
| “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesu. |
“Mostly among renunciates, and less so among lay people. |
|
| Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṃ samitaṃ saccavādī hoti; |
For a lay person has many requirements, duties, issues, and undertakings, and they can’t always tell the truth, |
|
| pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṃ samitaṃ saccavādī hoti. |
|
|
| Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṃ samitaṃ tapassī hoti … |
practice austerities, |
|
| brahmacārī hoti … |
be celibate, |
|
| sajjhāyabahulo hoti … |
do lots of recitation, |
|
| cāgabahulo hoti; |
or be very generous. |
|
| pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṃ samitaṃ tapassī hoti … |
But a renunciate has few requirements, duties, issues, and undertakings, and they can always tell the truth, practice austerities, |
|
| brahmacārī hoti … |
be celibate, |
|
| sajjhāyabahulo hoti … |
do lots of recitation, |
|
| cāgabahulo hoti. |
and be very generous. |
|
| Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesū”ti. |
Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, I usually find them among renunciates, and less so among laypeople.” |
|
| “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṃ ete parikkhāre vadāmi— |
“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for |
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| yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. |
developing a mind free of enmity and ill will. |
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| Idha, māṇava, bhikkhu saccavādī hoti. |
Take a monk who speaks the truth. |
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| So ‘saccavādīmhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. |
Thinking, ‘I’m truthful,’ they find joy in the meaning and the teaching, and find joy connected with the teaching. |
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| Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi— |
And I say that joy connected with the skillful is a prerequisite of the mind for |
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| yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. |
developing a mind free of enmity and ill will. |
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| Idha, māṇava, bhikkhu tapassī hoti … pe … |
Take a monk who practices austerities … |
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| brahmacārī hoti … pe … |
is celibate … |
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| sajjhāyabahulo hoti … pe … |
does lots of recitation … |
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| cāgabahulo hoti. |
and is very generous. |
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| So ‘cāgabahulomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. |
Thinking, ‘I’m very generous,’ they find joy in the meaning and the teaching, and find joy connected with the teaching. |
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| Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi— |
And I say that joy connected with the skillful is a prerequisite of the mind for |
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| yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. |
developing a mind free of enmity and ill will. |
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| Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṃ ete parikkhāre vadāmi— |
I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for |
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| yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti. |
developing a mind free of enmity and ill will.” |
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| Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca: |
When he had spoken, Subha said to him: |
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| “sutaṃ metaṃ, bho gotama: |
“Master Gotama, I have heard that |
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| ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’”ti. |
the ascetic Gotama knows a path to companionship with Brahmā.” |
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| “Taṃ kiṃ maññasi, māṇava, |
“What do you think, student? |
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| āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti? |
Is the village of Naḷakāra nearby?” |
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| “Evaṃ, bho, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti. |
“Yes it is, sir.” |
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| “Taṃ, kiṃ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho; |
“What do you think, student? Suppose a person was born and raised in Naḷakāra. |
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| tamenaṃ naḷakāragāmato tāvadeva avasaṭaṃ naḷakāragāmassa maggaṃ puccheyyuṃ; |
And as soon as they left the town some people asked them for the road to Naḷakāra. |
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| siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā”ti? |
Would they be slow or hesitant to answer?” |
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| “No hidaṃ, bho gotama”. |
“No, Master Gotama. |
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| “Taṃ kissa hetu”? |
Why is that? |
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| “Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti. |
Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.” |
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| “Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vāti, na tveva tathāgatassa brahmalokaṃ vā brahmalokagāminiṃ vā paṭipadaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. |
“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the Brahmā realm or the practice that leads to the Brahmā realm. |
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| Brahmānañcāhaṃ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ; yathāpaṭipanno ca brahmalokaṃ upapanno tañca pajānāmī”ti. |
I understand Brahmā, the Brahmā realm, and the practice that leads to the Brahmā realm, practicing in accordance with which one is reborn in the Brahmā realm.” |
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| “Sutaṃ metaṃ, bho gotama: |
“Master Gotama, I have heard that |
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| ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti. |
the ascetic Gotama teaches a path to companionship with Brahmā. |
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| Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū”ti. |
Please teach me that path.” |
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| “Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. |
“Well then, student, listen and pay close attention, I will speak.” |
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| “Evaṃ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. |
“Yes, sir,” replied Subha. |
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| Bhagavā etadavoca: |
The Buddha said this: |
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| “Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo? |
“And what is a path to companionship with Brahmā? |
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| Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
Firstly, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
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| Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. |
When the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. |
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| Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; |
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions. |
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| evameva kho, māṇava … pe … evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. |
In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. |
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| Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo. |
This is a path to companionship with Brahmā. |
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| “Puna caparaṃ, māṇava, bhikkhu karuṇāsahagatena cetasā … pe … |
Furthermore, a monk meditates spreading a heart full of compassion … |
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| muditāsahagatena cetasā … pe … |
They meditate spreading a heart full of rejoicing … |
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| upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
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| Evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. |
When the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. |
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| Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; |
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions. |
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| evameva kho, māṇava … pe … evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. |
In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. |
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| Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo”ti. |
This too is a path to companionship with Brahmā.” |
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| Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca: |
When he had spoken, Subha said to him: |
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| “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. |
“Excellent, Master Gotama! Excellent! |
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| Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. |
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. |
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| Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha. |
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| Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. |
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| Handa ca dāni mayaṃ, bho gotama, gacchāma; |
Well, now, Master Gotama, I must go. |
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| bahukiccā mayaṃ bahukaraṇīyā”ti. |
I have many duties, and much to do.” |
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| “Yassadāni tvaṃ, māṇava, kālaṃ maññasī”ti. |
“Please, student, go at your convenience.” |
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| Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
And then Subha approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. |
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| Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. |
Now at that time the brahmin Jāṇussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares. |
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| Addasā kho jāṇussoṇi brāhmaṇo subhaṃ māṇavaṃ todeyyaputtaṃ dūratova āgacchantaṃ. |
He saw the student Subha coming off in the distance, |
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| Disvāna subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca: |
and said to him: |
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| “handa kuto nu bhavaṃ bhāradvājo āgacchati divā divassā”ti? |
“So, Master Bharadvāja, where are you coming from in the middle of the day?” |
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| “Ito hi kho ahaṃ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. |
“Just now, good sir, I’ve come from the presence of the ascetic Gotama.” |
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| “Taṃ kiṃ maññasi, bhavaṃ bhāradvājo samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññeti”? |
“What do you think of the ascetic Gotama’s proficiency in wisdom? Do you think he’s astute?” |
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| “Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi? |
“My good man, who am I to judge the ascetic Gotama’s competence in wisdom? |
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| Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti. |
You’d really have to be on the same level to judge his competence in wisdom.” |
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| “Uḷārāya khalu bhavaṃ bhāradvājo samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti. |
“Master Bharadvāja praises the ascetic Gotama with lofty praise indeed.” |
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| “Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi? |
“Who am I to praise the ascetic Gotama? |
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| Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānaṃ. |
He is praised by the praised as the best of gods and humans. |
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| Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; |
The five things that the brahmins prescribe for making merit and succeeding in the skillful |
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| cittassete samaṇo gotamo parikkhāre vadeti— |
he says are prerequisites of the mind for |
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| yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti. |
developing a mind free of enmity and ill will.” |
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| Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā udānaṃ udānesi: |
When he had spoken, Jāṇussoṇi got down from his chariot, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times: |
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| “lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa |
“King Pasenadi of Kosala is lucky, so very lucky |
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| yassa vijite tathāgato viharati arahaṃ sammāsambuddho”ti. |
that the Realized One, the perfected one, the fully awakened Buddha is living in his realm!” |
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(derived from B. Sujato 2018/12) |
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| Evaṃ me sutaṃ— |
So I have heard. |
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| ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ. |
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks. |
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| Tena kho pana samayena dhanañjānī nāma brāhmaṇī cañcalikappe paṭivasati abhippasannā buddhe ca dhamme ca saṃghe ca. |
Now at that time a brahmin lady named Dhanañjānī was residing at Caṇḍalakappa. She was devoted to the Buddha, the teaching, and the Saṅgha. |
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| Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṃ udānaṃ udānesi: |
Once, she tripped and spoke these words of inspiration three times: |
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| “Namo tassa bhagavato arahato sammāsambuddhassa. |
“Homage to that Blessed One, the perfected one, the fully awakened Buddha! |
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| Namo tassa bhagavato arahato sammāsambuddhassa. |
Homage to that Blessed One, the perfected one, the fully awakened Buddha! |
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| Namo tassa bhagavato arahato sammāsambuddhassā”ti. |
Homage to that Blessed One, the perfected one, the fully awakened Buddha!” |
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| Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. |
Now at that time the brahmin student Saṅgārava was residing in Caṇḍalakappa. He was young, just tonsured; he was sixteen years old. He was an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. |
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| Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṃ vācaṃ bhāsamānāya. |
Hearing Dhanañjānī’s exclamation, |
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| Sutvā dhanañjāniṃ brāhmaṇiṃ etadavoca: |
he said to her: |
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| “avabhūtāva ayaṃ dhanañjānī brāhmaṇī, parabhūtāva ayaṃ dhanañjānī brāhmaṇī, vijjamānānaṃ tevijjānaṃ brāhmaṇānaṃ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsissatī”ti. |
“The brahmin lady named Dhanañjānī is a disgrace! Though brahmins who are expert in the three Vedas are found, she praises that shaveling, that fake ascetic.” |
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| “Na hi pana tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jānāsi. |
“But my little dear, you don’t understand the Buddha’s ethics and wisdom. |
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| Sace tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jāneyyāsi, na tvaṃ, tāta bhadramukha, taṃ bhagavantaṃ akkositabbaṃ paribhāsitabbaṃ maññeyyāsī”ti. |
If you did, you’d never think of abusing or insulting him.” |
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| “Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṃ anuppatto hoti atha me āroceyyāsī”ti. |
“Well then, ma’am, let me know when the Buddha arrives in Caṇḍalakappa.” |
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| “Evaṃ, bhadramukhā”ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi. |
“I will, dear,” she replied. |
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| Atha kho bhagavā kosalesu anupubbena cārikaṃ caramāno yena cañcalikappaṃ tadavasari. |
And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa, |
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| Tatra sudaṃ bhagavā cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane. |
where he stayed in the mango grove of the Todeyya brahmins. |
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| Assosi kho dhanañjānī brāhmaṇī: “bhagavā kira cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane”ti. |
Dhanañjānī heard that he had arrived. |
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| Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṃ māṇavaṃ etadavoca: |
So she went to Saṅgārava and told him, adding: |
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| “ayaṃ, tāta bhadramukha, so bhagavā cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane. |
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| Yassadāni, tāta bhadramukha, kālaṃ maññasī”ti. |
“Please, my little dear, go at your convenience.” |
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| “Evaṃ, bho”ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
“Yes, ma’am,” replied Saṅgārava. He went to the Buddha and exchanged greetings with him. |
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| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo māṇavo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
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| “Santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti. |
“Master Gotama, there are some ascetics and brahmins who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in the present life. |
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| Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesaṃ bhavaṃ gotamo katamo”ti? |
Where do you stand regarding these?” |
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| “Diṭṭhadhammābhiññāvosānapāramippattānaṃ, ādibrahmacariyaṃ paṭijānantānampi kho ahaṃ, bhāradvāja, vemattaṃ vadāmi. |
“I say there is a diversity among those who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in the present life. |
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| Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā. |
There are some ascetics and brahmins who are oral transmitters. |
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| Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti; |
Through oral transmission they claim to have mastered the fundamentals of the spiritual life. |
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| seyyathāpi brāhmaṇā tevijjā. |
For example, the brahmins who are experts in the three Vedas. |
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| Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṃ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti; |
There are some ascetics and brahmins who solely by mere faith claim to have mastered the fundamentals of the spiritual life. |
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| seyyathāpi takkī vīmaṃsī. |
For example, those who rely on logic and inquiry. |
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| Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti. |
There are some ascetics and brahmins who, having directly known for themselves the principle regarding teachings not learned before from another, claim to have mastered the fundamentals of the spiritual life. |
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| Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi. |
I am one of those. |
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| Tadamināpetaṃ, bhāradvāja, pariyāyena veditabbaṃ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi. |
And here’s a way to understand that I am one of them. |
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| Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
Before my awakening—when I was still unawakened but intent on awakening—I thought: |
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| ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. |
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. |
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| Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. |
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. |
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| Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. |
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ |
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| So kho ahaṃ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. |
Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. |
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| So evaṃ pabbajito samāno kiṅkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ: |
Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him: |
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| ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. |
‘Reverend Kālāma, I wish to live the spiritual life in this teaching and training.’ |
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| Evaṃ vutte, bhāradvāja, āḷāro kālāmo maṃ etadavoca: |
Āḷāra Kālāma replied: |
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| ‘viharatāyasmā. |
‘Stay, venerable. |
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| Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’ |
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| So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. |
I quickly memorized that teaching. |
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| So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. |
So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others. |
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| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; |
‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.” |
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| addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti. |
Surely he meditates knowing and seeing this teaching.’ |
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| Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ: |
So I approached Āḷāra Kālāma and said to him: |
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| ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? |
‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’ |
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| Evaṃ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. |
When I said this, he declared the dimension of nothingness. |
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| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; |
‘It’s not just Āḷāra Kālāma who has faith, |
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| na kho āḷārasseva kālāmassa atthi vīriyaṃ … pe … |
energy, |
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| sati … |
remembering, |
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| samādhi … |
undistractible-lucidity, |
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| paññā, mayhampatthi paññā. |
and wisdom; I too have these things. |
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| Yannūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. |
Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’ |
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| So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. |
I quickly realized that teaching with my own insight, and lived having achieved it. |
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| Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ: |
So I approached Āḷāra Kālāma and said to him: |
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| ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? |
‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare it having achieved it?’ |
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| ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. |
‘I have, reverend.’ |
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| ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. |
‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’ |
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| ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, |
‘We are fortunate, reverend, so very fortunate |
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| ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. |
to see a venerable such as yourself as one of our spiritual companions! |
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| Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; |
So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it. |
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| yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. |
The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it. |
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| Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. |
So the teaching that I know, you know, and the teaching you know, I know. |
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| Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. |
I am like you and you are like me. |
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| Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. |
Come now, reverend! We should both lead this community together.’ |
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| Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. |
And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise. |
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| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. |
‘This teaching doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of nothingness.’ |
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| So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ. |
Realizing that this teaching was inadequate, I left disappointed. |
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| So kho ahaṃ, bhāradvāja, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ: |
I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him: |
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| ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. |
‘Reverend, I wish to live the spiritual life in this teaching and training.’ |
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| Evaṃ vutte, bhāradvāja, udako rāmaputto maṃ etadavoca: |
Uddaka replied: |
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| ‘viharatāyasmā. |
‘Stay, venerable. |
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| Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’ |
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| So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. |
I quickly memorized that teaching. |
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| So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. |
So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others. |
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| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; |
‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.” |
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| addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. |
Surely he meditated knowing and seeing this teaching.’ |
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| Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ: |
So I approached Uddaka, son of Rāma, and said to him: |
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| ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? |
‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’ |
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| Evaṃ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. |
When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception. |
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| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; |
‘It’s not just Rāma who had faith, |
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| na kho rāmasseva ahosi vīriyaṃ … pe … |
energy, |
|
| sati … |
remembering, |
|
| samādhi … |
undistractible-lucidity, |
|
| paññā, mayhampatthi paññā. |
and wisdom; I too have these things. |
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| Yannūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. |
Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’ |
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| So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. |
I quickly realized that teaching with my own insight, and lived having achieved it. |
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| Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ: |
So I approached Uddaka, son of Rāma, and said to him: |
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| ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? |
‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared it having achieved it?’ |
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| ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. |
‘He had, reverend.’ |
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| ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. |
‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’ |
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| ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, |
‘We are fortunate, reverend, so very fortunate |
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| ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. |
to see a venerable such as yourself as one of our spiritual companions! |
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| Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; |
So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and live having achieved it. |
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| yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. |
The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it. |
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| Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. |
So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew. |
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| Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. |
Rāma was like you and you are like Rāma. |
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| Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. |
Come now, reverend! You should lead this community.’ |
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| Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. |
And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise. |
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| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. |
‘This teaching doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in dimension of neither perception nor non-perception.’ |
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| So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ. |
Realizing that this teaching was inadequate, I left disappointed. |
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| So kho ahaṃ, bhāradvāja, kiṅkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. |
I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā. |
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| Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. |
There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms. |
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| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. |
‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms. |
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| Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. |
This is good enough for a respectable person who wishes to put forth effort in meditation.’ |
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| So kho ahaṃ, bhāradvāja, tattheva nisīdiṃ: |
So I sat down right there, thinking: |
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| ‘alamidaṃ padhānāyā’ti. |
‘This is good enough for meditation.’ |
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| Apissu maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. |
And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me. |
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| Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. |
Suppose there was a green, sappy log, and it was lying in water. |
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| Atha puriso āgaccheyya uttarāraṇiṃ ādāya: |
Then a person comes along with a drill-stick, thinking |
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| ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. |
to light a fire and produce heat. |
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| Taṃ kiṃ maññasi, bhāradvāja, |
What do you think, Bhāradvāja? |
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| api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? |
By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?” |
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| “No hidaṃ, bho gotama. |
“No, Master Gotama. |
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| Taṃ kissa hetu? |
Why is that? |
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| Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ; |
Because it’s a green, sappy log, and it’s lying in the water. |
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| yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. |
That person will eventually get weary and frustrated.” |
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| “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening. |
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| Ayaṃ kho maṃ, bhāradvāja, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This was the first example that occurred to me. |
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| Aparāpi kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
Then a second example occurred to me. |
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| Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. |
Suppose there was a green, sappy log, and it was lying on dry land far from the water. |
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| Atha puriso āgaccheyya uttarāraṇiṃ ādāya: |
Then a person comes along with a drill-stick, thinking |
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| ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. |
to light a fire and produce heat. |
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| Taṃ kiṃ maññasi, bhāradvāja, |
What do you think, Bhāradvāja? |
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| api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti? |
By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?” |
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| “No hidaṃ, bho gotama. |
“No, Master Gotama. |
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| Taṃ kissa hetu? |
Why is that? |
|
| Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ; |
Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water. |
|
| yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening. |
|
| Ayaṃ kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This was the second example that occurred to me. |
|
| Aparāpi kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
Then a third example occurred to me. |
|
| Seyyathāpi, bhāradvāja, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. |
Suppose there was a dried up, withered log, and it was lying on dry land far from the water. |
|
| Atha puriso āgaccheyya uttarāraṇiṃ ādāya: |
Then a person comes along with a drill-stick, thinking |
|
| ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. |
to light a fire and produce heat. |
|
| Taṃ kiṃ maññasi, bhāradvāja, |
What do you think, Bhāradvāja? |
|
| api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? |
By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?” |
|
| “Evaṃ, bho gotama. |
“Yes, Master Gotama. |
|
| Taṃ kissa hetu? |
Why is that? |
|
| Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti. |
Because it’s a dried up, withered log, and it’s 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 nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. |
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening. |
|
| Ayaṃ kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. |
This was the third example that occurred to me. |
|
| Imā kho maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. |
These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me. |
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
|
| ‘yannūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti. |
‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’ |
|
| So kho ahaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. |
So that’s what I did, |
|
| Tassa mayhaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. |
until sweat ran from my armpits. |
|
| Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; |
It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them. |
|
| evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. |
In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits. |
|
| Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving. |
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
|
| ‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. |
‘Why don’t I practice the breathless jhāna?’ |
|
| So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṃ. |
So I cut off my breathing through my mouth and nose. |
|
| Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. |
But then winds came out my ears making a loud noise, |
|
| Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; |
like the puffing of a blacksmith’s bellows. |
|
| evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. |
|
|
| Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving. |
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
|
| ‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. |
‘Why don’t I keep practicing the breathless jhāna?’ |
|
| So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. |
So I cut off my breathing through my mouth and nose. |
|
| Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. |
But then strong winds ground my head, |
|
| Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya; |
like a strong man was drilling into my head with a sharp point. |
|
| evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. |
|
|
| Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving. |
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
|
| ‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. |
‘Why don’t I keep practicing the breathless jhāna?’ |
|
| So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. |
So I cut off my breathing through my mouth and nose. |
|
| Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. |
But then I got a severe headache, |
|
| Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; |
like a strong man was tightening a tough leather strap around my head. |
|
| evameva kho, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. |
|
|
| Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving. |
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
|
| ‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. |
‘Why don’t I keep practicing the breathless jhāna?’ |
|
| So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. |
So I cut off my breathing through my mouth and nose. |
|
| Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. |
But then strong winds carved up my belly, |
|
| Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; |
like an expert butcher or their apprentice was slicing my belly open with a meat cleaver. |
|
| evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. |
|
|
| Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving. |
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
|
| ‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. |
‘Why don’t I keep practicing the breathless jhāna?’ |
|
| So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. |
So I cut off my breathing through my mouth and nose. |
|
| Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. |
But then there was an intense burning in my body, |
|
| Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; |
like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. |
|
| evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. |
|
|
| Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. |
My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving. |
|
| Apissu maṃ, bhāradvāja, devatā disvā evamāhaṃsu: |
Then some deities saw me and said: |
|
| ‘kālaṅkato samaṇo gotamo’ti. |
‘The ascetic Gotama is dead.’ |
|
| Ekaccā devatā evamāhaṃsu: |
Others said: |
|
| ‘na kālaṅkato samaṇo gotamo, api ca kālaṃ karotī’ti. |
‘He’s not dead, but he’s dying.’ |
|
| Ekaccā devatā evamāhaṃsu: |
Others said: |
|
| ‘na kālaṅkato samaṇo gotamo, nāpi kālaṃ karoti; |
‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’ |
|
| arahaṃ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti. |
|
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
|
| ‘yannūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti. |
‘Why don’t I practice completely cutting off food?’ |
|
| Atha kho maṃ, bhāradvāja, devatā upasaṅkamitvā etadavocuṃ: |
But deities came to me and said: |
|
| ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. |
‘Good sir, don’t practice totally cutting off food. |
|
| Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma. |
If you do, we’ll infuse divine nectar into your pores and you will live on that.’ |
|
| Tāya tvaṃ yāpessasī’ti. |
|
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
|
| ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ. |
‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’ |
|
| Taṃ mamassa musā’ti. |
|
|
| So kho ahaṃ, bhāradvāja, tā devatā paccācikkhāmi, ‘halan’ti vadāmi. |
So I dismissed those deities, saying, ‘There’s no need.’ |
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
|
| ‘yannūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsan’ti. |
‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chick peas, or green gram.’ |
|
| So kho ahaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. |
So that’s what I did, |
|
| Tassa mayhaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. |
until my body became extremely emaciated. |
|
| Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. |
Due to eating so little, my limbs became like the joints of an eighty year old or a corpse, |
|
| Seyyathāpi nāma oṭṭhapadaṃ; evamevassu me ānisadaṃ hoti tāyevappāhāratāya; |
my bottom became like a camel’s hoof, |
|
| seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. |
my vertebrae stuck out like beads on a string, |
|
| Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. |
and my ribs were as gaunt as the broken-down rafters on an old barn. |
|
| Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. |
Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. |
|
| Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. |
Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. |
|
| So kho ahaṃ, bhāradvāja, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. |
Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. |
|
| So kho ahaṃ, bhāradvāja, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. |
Due to eating so little, when I tried to urinate or defecate I fell face down right there. |
|
| So kho ahaṃ, bhāradvāja, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. |
Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. |
|
| Apissu maṃ, bhāradvāja, manussā disvā evamāhaṃsu: ‘kāḷo samaṇo gotamo’ti. |
Then some people saw me and said: ‘The ascetic Gotama is black.’ |
|
| Ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. |
Some said: ‘He’s not black, he’s brown.’ |
|
| Ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti; |
Some said: ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’ |
|
| yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya. |
That’s how far the pure, bright complexion of my skin had been ruined by taking so little food. |
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
|
| ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo; |
‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this. |
|
| yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo; |
|
|
| yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. |
|
|
| Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. |
But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work. |
|
| Siyā nu kho añño maggo bodhāyā’ti? |
Could there be another path to awakening?’ |
|
| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. |
‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
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| Siyā nu kho eso maggo bodhāyā’ti? |
Could that be the path to awakening?’ |
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| Tassa mayhaṃ, bhāradvāja, satānusāri viññāṇaṃ ahosi: |
Stemming from that memory came the realization: |
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| ‘eseva maggo bodhāyā’ti. |
‘That is the path to awakening!’ |
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| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? |
‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ |
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| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti. |
‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ |
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| Tassa mayhaṃ, bhāradvāja, etadahosi: |
Then it occurred to me: |
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| ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. |
‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’ |
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| Yannūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti. |
|
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| So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. |
So I ate some solid food. |
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| Tena kho pana maṃ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: |
Now at that time the five monks were attending on me, thinking: |
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| ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. |
‘The ascetic Gotama will tell us of any truth that he realizes.’ |
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| Yato kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu: |
But when I ate some solid food, they left disappointed in me, saying: |
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| ‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhullāyā’ti. |
‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’ |
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| So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. |
After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna … |
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| Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … |
As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna … |
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| tatiyaṃ jhānaṃ … |
third jhāna … |
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| catutthaṃ jhānaṃ upasampajja vihāsiṃ. |
fourth jhāna. |
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| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. |
When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. |
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| So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. |
I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. And so I recollected my many kinds of past lives, with features and details. |
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| Ayaṃ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, |
This was the first knowledge, which I achieved in the first watch of the night. |
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| avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. |
Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. |
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| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. |
When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. |
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| So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi … pe … |
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds … |
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| ayaṃ kho me, bhāradvāja, rattiyā majjhime yāme dutiyā |
This was the second knowledge, which I achieved in the middle watch of the night. |
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| vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. |
Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. |
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| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. |
When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. |
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| So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; |
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. |
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| ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. |
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. |
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| Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. |
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. |
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| Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. |
When it was freed, I knew it was freed. |
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| ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. |
I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’ |
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| Ayaṃ kho me, bhāradvāja, rattiyā pacchime yāme tatiyā |
This was the third knowledge, which I achieved in the last watch of the night. |
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| vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato”ti. |
Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.” |
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| Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca: |
When he had spoken, Saṅgārava said to the Buddha: |
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| “aṭṭhitavataṃ bhoto gotamassa padhānaṃ ahosi, sappurisavataṃ bhoto gotamassa padhānaṃ ahosi; |
“Master Gotama’s effort was steadfast and appropriate for a good person, |
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| yathā taṃ arahato sammāsambuddhassa. |
since he is a perfected one, a fully awakened Buddha. |
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| Kiṃ nu kho, bho gotama, atthi devā”ti? |
But Master Gotama, do gods absolutely exist?” |
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| “Ṭhānaso metaṃ, bhāradvāja, viditaṃ yadidaṃ— |
“I’ve understood the existence of gods in terms of causes.” |
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| adhidevā”ti. |
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| “Kiṃ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṃ, bhāradvāja, viditaṃ yadidaṃ adhidevā’ti vadesi. |
“But Master Gotama, when asked ‘Do gods exist?’ why did you say that you have understood the existence of gods in terms of causes? |
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| Nanu, bho gotama, evaṃ sante tucchā musā hotī”ti? |
If that’s the case, isn’t it a baseless lie?” |
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| “‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya; |
“When asked ‘Do gods exist’, whether you reply ‘Gods exist’ or ‘I’ve understood it in terms of causes’ |
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| atha khvettha viññunā purisena ekaṃsena niṭṭhaṃ gantabbaṃ yadidaṃ: |
a sensible person would come to the definite conclusion that |
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| ‘atthi devā’”ti. |
gods exist.” |
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| “Kissa pana me bhavaṃ gotamo ādikeneva na byākāsī”ti? |
“But why didn’t you say that in the first place?” |
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| “Uccena sammataṃ kho etaṃ, bhāradvāja, lokasmiṃ yadidaṃ: |
“It’s widely agreed in the world that |
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| ‘atthi devā’”ti. |
gods exist.” |
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| Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca: |
When he had spoken, Saṅgārava said to the Buddha: |
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| “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. |
“Excellent, Master Gotama! Excellent! |
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| Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. |
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways. |
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| Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha. |
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| Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
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