Evaṃ me sutaṃ— |
Thus have I heard. |
ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno |
On one occasion the Blessed One was wandering in the Magadhan country |
yena rājagahaṃ tadavasari; |
and eventually arrived at Rājagaha. |
yena bhaggavo kumbhakāro tenupasaṅkami; |
There he went to the potter Bhaggava |
upasaṅkamitvā bhaggavaṃ kumbhakāraṃ etadavoca: |
and said to him: |
“sace te, bhaggava, agaru viharemu āvesane ekarattan”ti. |
“If it is not inconvenient for you, Bhaggava, I will stay one night in your workshop.” |
“Na kho me, bhante, garu. |
“It is not inconvenient for me, venerable sir, |
Atthi cettha pabbajito paṭhamaṃ vāsūpagato. |
but there is a homeless one already staying there. |
Sace so anujānāti, viharatha, bhante, yathāsukhan”ti. |
If he agrees, then stay as long as you like, venerable sir.” |
Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṃ uddissa saddhāya agārasmā anagāriyaṃ pabbajito. |
Now there was a clansman named Pukkusāti who had gone forth from the home life into homelessness out of faith in the Blessed One, |
So tasmiṃ kumbhakārāvesane paṭhamaṃ vāsūpagato hoti. |
and on that occasion he was already staying in the potter’s workshop. |
Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; |
Then the Blessed One went to the venerable Pukkusāti |
upasaṅkamitvā āyasmantaṃ pukkusātiṃ etadavoca: |
and said to him: |
“sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti. |
“If it is not inconvenient for you, bhikkhu, I will stay one night in the workshop.” |
“Urundaṃ, āvuso, kumbhakārāvesanaṃ. |
“The potter’s workshop is large enough, friend. |
Viharatāyasmā yathāsukhan”ti. |
Let the venerable one stay as long as he likes.” |
Atha kho bhagavā kumbhakārāvesanaṃ pavisitvā ekamantaṃ tiṇasanthārakaṃ paññāpetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. |
Then the Blessed One entered the potter’s workshop, prepared a spread of grass at one end, and sat down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. |
Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmesi. |
Then the Blessed One spent most of the night seated in meditation, |
Āyasmāpi kho pukkusāti bahudeva rattiṃ nisajjāya vītināmesi. |
and the venerable Pukkusāti also spent most of the night seated in meditation. |
Atha kho bhagavato etadahosi: |
Then the Blessed One thought: |
“pāsādikaṃ kho ayaṃ kulaputto iriyati. |
“This clansman conducts himself in a way that inspires confidence. |
Yannūnāhaṃ puccheyyan”ti. |
Suppose I were to question him.” |
Atha kho bhagavā āyasmantaṃ pukkusātiṃ etadavoca: |
So he asked the venerable Pukkusāti: |
“kaṃsi tvaṃ, bhikkhu, uddissa pabbajito? |
“Under whom have you gone forth, bhikkhu? |
Ko vā te satthā? |
Who is your teacher? |
Kassa vā tvaṃ dhammaṃ rocesī”ti? |
Whose Dhamma do you profess?” |
“Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito. |
“Friend, there is the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan. |
Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: |
Now a good report of that Blessed Gotama has been spread to this effect: |
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’ |
Tāhaṃ bhagavantaṃ uddissa pabbajito. |
I have gone forth under that Blessed One; |
So ca me bhagavā satthā. |
that Blessed One is my teacher; |
Tassa cāhaṃ bhagavato dhammaṃ rocemī”ti. |
I profess the Dhamma of that Blessed One.” |
“Kahaṃ pana, bhikkhu, etarahi so bhagavā viharati arahaṃ sammāsambuddho”ti. |
“But, bhikkhu, where is that Blessed One, accomplished and fully enlightened, now living?” |
“Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṃ. |
“There is, friend, a city in the northern country named Sāvatthī. |
Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho”ti. |
The Blessed One, accomplished and fully enlightened, is now living there.” |
“Diṭṭhapubbo pana te, bhikkhu, so bhagavā; |
“But, bhikkhu, have you ever seen that Blessed One before? |
disvā ca pana jāneyyāsī”ti? |
Would you recognise him if you saw him?” |
“Na kho me, āvuso, diṭṭhapubbo so bhagavā; |
“No, friend, I have never seen that Blessed One before, |
disvā cāhaṃ na jāneyyan”ti. |
nor would I recognise him if I saw him.” |
Atha kho bhagavato etadahosi: |
Then the Blessed One thought: |
“mamañca khvāyaṃ kulaputto uddissa pabbajito. |
“This clansman has gone forth from the home life into homelessness under me. |
Yannūnassāhaṃ dhammaṃ deseyyan”ti. |
Suppose I were to teach him the Dhamma.” |
Atha kho bhagavā āyasmantaṃ pukkusātiṃ āmantesi: |
So the Blessed One addressed the venerable Pukkusāti thus: |
“dhammaṃ te, bhikkhu, desessāmi. |
“Bhikkhu, I will teach you the Dhamma. |
Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
Listen and attend closely to what I shall say.”— |
“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi. |
“Yes, friend,” the venerable Pukkusāti replied. |
Bhagavā etadavoca: |
The Blessed One said this: |
“‘Cha dhāturo ayaṃ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno; |
“Bhikkhu, this person consists of six elements, six bases of contact, and eighteen kinds of mental exploration, and he has four foundations. |
yattha ṭhitaṃ maññassavā nappavattanti, |
The tides of conceiving do not sweep over one who stands upon these foundations, |
maññassave kho pana nappavattamāne muni santoti vuccati. |
and when the tides of conceiving no longer sweep over him he is called a sage at peace. |
Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti— |
One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace. |
ayamuddeso dhātuvibhaṅgassa. |
This is the summary of the exposition of the six elements. |
‘Cha dhāturo ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ. |
“‘Bhikkhu, this person consists of six elements.’ So it was said. |
Kiñcetaṃ paṭicca vuttaṃ?" |
And with reference to what was this said? |
Chayimā, bhikkhu, dhātuyo"—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. |
There are the earth element, the water element, the fire element, the air element, the space element, and the consciousness element. |
‘Cha dhāturo ayaṃ, bhikkhu, puriso’ti– |
So it was with reference to this that it was said: |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
‘Bhikkhu, this person consists of six elements.’ |
‘Cha phassāyatano ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ. |
“‘Bhikkhu, this person consists of six bases of contact.’ So it was said. |
Kiñcetaṃ paṭicca vuttaṃ? |
And with reference to what was this said? |
Cakkhusamphassāyatanaṃ, sotasamphassāyatanaṃ, ghānasamphassāyatanaṃ, jivhāsamphassāyatanaṃ, kāyasamphassāyatanaṃ, manosamphassāyatanaṃ. |
There are the base of eye-contact, the base of ear-contact, the base of nose-contact, the base of tongue-contact, the base of body-contact, and the base of mind-contact. |
‘Cha phassāyatano ayaṃ, bhikkhu, puriso’ti—iti yaṃ taṃ vuttaṃ, |
So it was with reference to this that it was said: |
idametaṃ paṭicca vuttaṃ. |
‘Bhikkhu, this person consists of six bases of contact.’ |
‘Aṭṭhārasa manopavicāro ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ. |
“‘Bhikkhu, this person consists of eighteen kinds of mental exploration.’ So it was said. |
Kiñcetaṃ paṭicca vuttaṃ? |
And with reference to what was this said? |
Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati, domanassaṭṭhāniyaṃ rūpaṃ upavicarati, upekkhāṭṭhāniyaṃ rūpaṃ upavicarati; |
On seeing a form with the eye, one explores a form productive of joy, one explores a form productive of grief, one explores a form productive of equanimous-observation. |
sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … jivhāya rasaṃ sāyitvā … kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati, domanassaṭṭhāniyaṃ dhammaṃ upavicarati, upekkhāṭṭhāniyaṃ dhammaṃ upavicarati—iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā. |
On hearing a sound with the ear… On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, one explores a mind-object productive of joy, one explores a mind-object productive of grief, one explores a mind-object productive of equanimous-observation. |
‘Aṭṭhārasa manopavicāro ayaṃ, bhikkhu, puriso’ti—iti yaṃ taṃ vuttaṃ, |
So it was with reference to this that it was said: |
idametaṃ paṭicca vuttaṃ. |
‘Bhikkhu, this person consists of eighteen kinds of mental exploration.’ |
‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ. |
“‘Bhikkhu, this person has four foundations.’ So it was said. |
Kiñcetaṃ paṭicca vuttaṃ? |
And with reference to what was this said? |
Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno. |
There are the foundation of wisdom, the foundation of truth, the foundation of relinquishment, and the foundation of peace. |
‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti—iti yaṃ taṃ vuttaṃ |
So it was with reference to this that it was said: |
idametaṃ paṭicca vuttaṃ. |
‘Bhikkhu, this person has four foundations.’ |
‘Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—iti kho panetaṃ vuttaṃ. |
“‘One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.’ So it was said. |
Kiñcetaṃ paṭicca vuttaṃ? |
And with reference to what was this said? |
Kathañca, bhikkhu, paññaṃ nappamajjati? |
“How, bhikkhu, does one not neglect wisdom? |
Chayimā, bhikkhu, |
There are these six elements: |
dhātuyo—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. |
the earth element, the water element, the fire element, the air element, the space element, and the consciousness element. |
Katamā ca, bhikkhu, pathavīdhātu? |
“What, bhikkhu, is the earth element? |
Pathavīdhātu siyā ajjhattikā siyā bāhirā. |
The earth element may be either internal or external. |
Katamā ca, bhikkhu, ajjhattikā pathavīdhātu? |
What is the internal earth element? |
Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ—kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ— |
Whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is, head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to: |
ayaṃ vuccati, bhikkhu, ajjhattikā pathavīdhātu. |
this is called the internal earth element. |
Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā. |
Now both the internal earth element and the external earth element are simply earth element. |
‘Taṃ netaṃ mama nesohamasmi na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And that should be seen as it actually is with proper wisdom thus: |
Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti. |
‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element. |
Katamā ca, bhikkhu, āpodhātu? |
“What, bhikkhu, is the water element? |
Āpodhātu siyā ajjhattikā siyā bāhirā. |
The water element may be either internal or external. |
Katamā ca, bhikkhu, ajjhattikā āpodhātu? |
What is the internal water element? |
Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ seyyathidaṃ—pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ— |
Whatever internally, belonging to oneself, is water, watery, and clung-to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung-to: |
ayaṃ vuccati, bhikkhu, ajjhattikā āpodhātu. |
this is called the internal water element. |
Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. |
Now both the internal water element and the external water element are simply water element. |
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And that should be seen as it actually is with proper wisdom thus: |
Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti. |
‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element. |
Katamā ca, bhikkhu, tejodhātu? |
“What, bhikkhu, is the fire element? |
Tejodhātu siyā ajjhattikā siyā bāhirā. |
The fire element may be either internal or external. |
Katamā ca, bhikkhu, ajjhattikā tejodhātu? |
What is the internal fire element? |
Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ—yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ— |
Whatever internally, belonging to oneself, is fire, fiery, and clung-to, that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung-to: |
ayaṃ vuccati, bhikkhu, ajjhattikā tejodhātu. |
this is called the internal fire element. |
Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. |
Now both the internal fire element and the external fire element are simply fire element. |
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And that should be seen as it actually is with proper wisdom thus: |
Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti. |
‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element. |
Katamā ca, bhikkhu, vāyodhātu? |
“What, bhikkhu, is the air element? |
Vāyodhātu siyā ajjhattikā siyā bāhirā. |
The air element may be either internal or external. |
Katamā ca, bhikkhu, ajjhattikā vāyodhātu? |
What is the internal air element? |
Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ—uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ— |
Whatever internally, belonging to oneself, is air, airy, and clung-to, that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath and out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung-to: |
ayaṃ vuccati, bhikkhu, ajjhattikā vāyodhātu. |
this is called the internal air element. |
Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. |
Now both the internal air element and the external air element are simply air element. |
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And that should be seen as it actually is with proper wisdom thus: |
Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti. |
‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element. |
Katamā ca, bhikkhu, ākāsadhātu? |
“What, bhikkhu, is the space element? |
Ākāsadhātu siyā ajjhattikā siyā bāhirā. |
The space element may be either internal or external. |
Katamā ca, bhikkhu, ajjhattikā ākāsadhātu? |
What is the internal space element? |
Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ—kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ aghaṃ aghagataṃ vivaraṃ vivaragataṃ asamphuṭṭhaṃ maṃsalohitehi upādinnaṃ— |
Whatever internally, belonging to oneself, is space, spatial, and clung-to, that is, the holes of the ears, the nostrils, the door of the mouth, and that aperture whereby what is eaten, drunk, consumed, and tasted gets swallowed, and where it collects, and whereby it is excreted from below, or whatever else internally, belonging to oneself, is space, spatial, and clung-to: |
ayaṃ vuccati, bhikkhu, ajjhattikā ākāsadhātu. |
this is called the internal space element. |
Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. |
Now both the internal space element and the external space element are simply space element. |
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And that should be seen as it actually is with proper wisdom thus: |
Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṃ virājeti. |
‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the space element and makes the mind dispassionate towards the space element. |
Athāparaṃ viññāṇaṃyeva avasissati parisuddhaṃ pariyodātaṃ. |
“Then there remains only consciousness, purified and bright. |
Tena ca viññāṇena kiṃ vijānāti? |
What does one cognize with that consciousness? |
‘Sukhan’tipi vijānāti, |
One cognizes: ‘This is pleasant’; |
‘dukkhan’tipi vijānāti, |
one cognizes: ‘This is painful’; |
‘adukkhamasukhan’tipi vijānāti. |
one cognizes: ‘This is neither-painful-nor-pleasant.’ |
Sukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati sukhā vedanā. |
depending on on a contact to be felt as pleasant there arises a pleasant feeling. |
So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. |
When one feels a pleasant feeling, one understands: ‘I feel a pleasant feeling.’ |
‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. |
One understands: ‘With the cessation of that same contact to be felt as pleasant, its corresponding feeling—the pleasant feeling that arose depending on on that contact to be felt as pleasant—ceases and subsides.’ |
Dukkhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā. |
depending on on a contact to be felt as painful there arises a painful feeling. |
So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. |
When one feels a painful feeling, one understands: ‘I feel a painful feeling.’ |
‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. |
One understands: ‘With the cessation of that same contact to be felt as painful, its corresponding feeling—the painful feeling that arose depending on on that contact to be felt as painful—ceases and subsides.’ |
Adukkhamasukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. |
depending on on a contact to be felt as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling. |
So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. |
When one feels a neither-painful-nor-pleasant feeling, one understands: ‘I feel a neither-painful-nor-pleasant feeling.’ |
‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. |
One understands: ‘With the cessation of that same contact to be felt as neither-painful-nor-pleasant, its corresponding feeling—the neither-painful-nor-pleasant feeling that arose depending on on that contact to be felt as neither-painful-nor-pleasant—ceases and subsides.’ |
Seyyathāpi, bhikkhu, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati; |
Bhikkhu, just as from the contact and friction of two fire-sticks heat is generated and fire is produced, and with the separation and disjunction of those two fire-sticks the corresponding heat ceases and subsides; |
evameva kho, bhikkhu, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhā vedanā. |
so too, depending on on a contact to be felt as pleasant…to be felt as painful…to be felt as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling… One understands: |
So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. |
‘With the cessation of that same contact to be felt as neither-painful-nor-pleasant, its corresponding feeling…ceases and subsides.’ |
‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. |
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Dukkhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā. |
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So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. |
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‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. |
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Adukkhamasukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. |
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So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. |
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‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. |
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Athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. |
“Then there remains only equanimous-observation, purified and bright, malleable, wieldy, and radiant. |
Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā |
Suppose, bhikkhu, a skilled goldsmith or his apprentice |
ukkaṃ bandheyya, |
were to prepare a furnace, |
ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, |
heat up the crucible, |
ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ |
take some gold with tongs, |
gahetvā ukkāmukhe pakkhipeyya, |
and put it into the crucible. |
tamenaṃ kālena kālaṃ abhidhameyya, |
From time to time he would blow on it, |
kālena kālaṃ udakena paripphoseyya, |
from time to time he would sprinkle water over it, |
kālena kālaṃ ajjhupekkheyya, |
and from time to time he would just look on. |
taṃ hoti jātarūpaṃ" sudhantaṃ niddhantaṃ" nīhaṭaṃ ninnītakasāvaṃ mudu ca kammaññañca pabhassarañca, |
That gold would become refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant. |
yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṃ anubhoti; |
Then whatever kind of ornament he wished to make from it, whether a golden chain or earrings or a necklace or a golden garland, it would serve his purpose. |
evameva kho, bhikkhu, athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. |
So too, bhikkhu, then there remains only equanimous-observation, purified and bright, malleable, wieldy, and radiant. |
So evaṃ pajānāti: |
“He understands thus: |
‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. |
‘If I were to direct this equanimous-observation, so purified and bright, to the base of infinite space and to develop my mind accordingly, |
Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. |
then this equanimous-observation of mine, supported by that base, clinging to it, would remain for a very long time. |
Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. |
If I were to direct this equanimous-observation, so purified and bright, to the base of infinite consciousness…… |
Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. |
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Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. |
to the base of nothingness… |
Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. |
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Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. |
to the base of neither-perception-nor-non-perception and to develop my mind accordingly, |
Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyyā’ti. |
then this equanimous-observation of mine, supported by that base, clinging to it, would remain for a very long time.’ |
So evaṃ pajānāti: |
“He understands thus: |
‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; |
‘If I were to direct this equanimous-observation, so purified and bright, to the base of infinite space and to develop my mind accordingly, |
saṅkhatametaṃ. |
this would be conditioned. |
Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; |
If I were to direct this equanimous-observation, so purified and bright, to the base of infinite consciousness… |
saṅkhatametaṃ. |
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Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; |
to the base of nothingness… |
saṅkhatametaṃ. |
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Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; |
to the base of neither-perception-nor-non-perception and to develop my mind accordingly, |
saṅkhatametan’ti. |
this would be conditioned.’ |
So neva taṃ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā. |
He does not form any condition or generate any volition tending towards either being or non-being. |
So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, |
Since he does not form any condition or generate any volition tending towards either being or non-being, he does not cling to anything in this world. |
anupādiyaṃ na paritassati, |
When he does not cling, he is not agitated. |
aparitassaṃ paccattaṃyeva parinibbāyati. |
When he is not agitated, he personally attains Nibbāna. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti |
He understands thus: |
pajānāti. |
‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ |
So sukhañce vedanaṃ vedeti, |
“If he feels a pleasant feeling, he understands: |
‘sā aniccā’ti pajānāti, |
‘It is impermanent; |
‘anajjhositā’ti pajānāti, |
there is no holding to it; |
‘anabhinanditā’ti pajānāti. |
there is no delight in it.’ |
Dukkhañce vedanaṃ vedeti, |
If he feels a painful feeling, he understands: |
‘sā aniccā’ti pajānāti, |
‘It is impermanent; |
‘anajjhositā’ti pajānāti, |
there is no holding to it; |
‘anabhinanditā’ti pajānāti. |
there is no delight in it.’ |
Adukkhamasukhañce vedanaṃ vedeti, |
If he feels a neither-painful-nor-pleasant feeling, he understands: |
‘sā aniccā’ti pajānāti, |
‘It is impermanent; |
‘anajjhositā’ti pajānāti, |
there is no holding to it; |
‘anabhinanditā’ti pajānāti. |
there is no delight in it.’ |
So sukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti; |
“If he feels a pleasant feeling, he feels it detached; |
dukkhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti; |
if he feels a painful feeling, he feels it detached; |
adukkhamasukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti. |
if he feels a neither-painful-nor-pleasant feeling, he feels it detached. |
So kāyapariyantikaṃ vedanaṃ vedayamāno |
When he feels a feeling terminating with the body, he understands: |
‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, |
‘I feel a feeling terminating with the body.’ |
jīvitapariyantikaṃ vedanaṃ vedayamāno |
When he feels a feeling terminating with life, he understands: |
‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, |
‘I feel a feeling terminating with life.’ He understands: |
‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. |
‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’ |
Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati; |
Bhikkhu, just as an oil-lamp burns depending on on oil and a wick, |
tasseva telassa ca vaṭṭiyā ca pariyādānā |
and when the oil and wick are used up, |
aññassa ca anupahārā |
if it does not get any more fuel, |
anāhāro nibbāyati; |
it is extinguished from lack of fuel; |
evameva kho, bhikkhu, kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno |
so too when he feels a feeling terminating with the body…a feeling terminating with life, he understands: |
‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, |
‘I feel a feeling terminating with life.’ He understands: |
‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. |
‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’ |
Tasmā evaṃ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti. |
“Therefore a bhikkhu possessing this wisdom possesses the supreme foundation of wisdom. |
Esā hi, bhikkhu, paramā ariyā paññā yadidaṃ—sabbadukkhakkhaye ñāṇaṃ. |
For this, bhikkhu, is the supreme noble wisdom, namely, the knowledge of the destruction of all suffering. |
Tassa sā vimutti sacce ṭhitā akuppā hoti. |
“His deliverance, being founded upon truth, is unshakeable. |
Tañhi, bhikkhu, musā yaṃ mosadhammaṃ, taṃ saccaṃ yaṃ amosadhammaṃ nibbānaṃ. |
For that is false, bhikkhu, which has a deceptive nature, and that is true which has an undeceptive nature—Nibbāna. |
Tasmā evaṃ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti. |
Therefore a bhikkhu possessing this truth possesses the supreme foundation of truth. |
Etañhi, bhikkhu, paramaṃ ariyasaccaṃ yadidaṃ—amosadhammaṃ nibbānaṃ. |
For this, bhikkhu, is the supreme noble truth, namely, Nibbāna, which has an undeceptive nature. |
Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā. |
“Formerly, when he was ignorant, he undertook and accepted acquisitions; |
Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. |
now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. |
Tasmā evaṃ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti. |
Therefore a bhikkhu possessing this relinquishment possesses the supreme foundation of relinquishment. |
Eso hi, bhikkhu, paramo ariyo cāgo yadidaṃ—sabbūpadhipaṭinissaggo. |
For this, bhikkhu, is the supreme noble relinquishment, namely, the relinquishing of all acquisitions. |
Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo. |
“Formerly, when he was ignorant, he experienced covetousness, desire, and lust; |
Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. |
Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso. |
Formerly, when he was ignorant, he experienced anger, ill will, and hate; |
Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. |
Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. |
Formerly, when he was ignorant, he experienced ignorance and delusion; |
Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. |
Tasmā evaṃ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti. |
Therefore a bhikkhu possessing this peace possesses the supreme foundation of peace. |
Eso hi, bhikkhu, paramo ariyo upasamo yadidaṃ—rāgadosamohānaṃ upasamo. |
For this, bhikkhu, is the supreme noble peace, namely, the pacification of lust, hate, and delusion. |
‘Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti— |
“So it was with reference to this that it was said: |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
‘One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.’ |
‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—iti kho panetaṃ vuttaṃ. |
“‘The tides of conceiving do not sweep over one who stands upon these foundations, and when the tides of conceiving no longer sweep over him he is called a sage at peace.’ So it was said. |
Kiñcetaṃ paṭicca vuttaṃ? |
And with reference to what was this said? |
‘Asmī’ti, bhikkhu, maññitametaṃ, |
“Bhikkhu, ‘I am’ is a conceiving; |
‘ayamahamasmī’ti maññitametaṃ, |
‘I am this’ is a conceiving; |
‘bhavissan’ti maññitametaṃ, |
‘I shall be’ is a conceiving; |
‘na bhavissan’ti maññitametaṃ, |
‘I shall not be’ is a conceiving; |
‘rūpī bhavissan’ti maññitametaṃ, |
‘I shall be possessed of form’ is a conceiving; |
‘arūpī bhavissan’ti maññitametaṃ, |
‘I shall be formless’ is a conceiving; |
‘saññī bhavissan’ti maññitametaṃ, |
‘I shall be percipient’ is a conceiving; |
‘asaññī bhavissan’ti maññitametaṃ, |
‘I shall be non-percipient’ is a conceiving; |
‘nevasaññīnāsaññī bhavissan’ti maññitametaṃ. |
‘I shall be neither-percipient-nor-non-percipient’ is a conceiving. |
Maññitaṃ, bhikkhu, rogo maññitaṃ gaṇḍo maññitaṃ sallaṃ. |
Conceiving is a disease, conceiving is a tumour, conceiving is a dart. |
Sabbamaññitānaṃ tveva, bhikkhu, samatikkamā muni santoti vuccati. |
By overcoming all conceivings, bhikkhu, one is called a sage at peace. |
Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, |
And the sage at peace is not born, does not age, does not die; |
na kuppati, na piheti. |
he is not shaken and does not yearn. |
Tañhissa, bhikkhu, natthi yena jāyetha, |
For there is nothing present in him by which he might be born. |
ajāyamāno kiṃ jīyissati, |
Not being born, how could he age? |
ajīyamāno kiṃ mīyissati, |
Not ageing, how could he die? |
amīyamāno kiṃ kuppissati, |
Not dying, how could he be shaken? |
akuppamāno kissa pihessati? |
Not being shaken, why should he yearn? |
‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
“So it was with reference to this that it was said: |
Imaṃ kho me tvaṃ, bhikkhu, saṃkhittena chadhātuvibhaṅgaṃ dhārehī”ti. |
‘The tides of conceiving do not sweep over one who stands upon these foundations, and when the tides of conceiving no longer sweep over him he is called a sage at peace.’ Bhikkhu, bear in mind this brief exposition of the six elements.” |
Atha kho āyasmā pukkusāti: |
Thereupon the venerable Pukkusāti thought: |
“satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti |
“Indeed, the Teacher has come to me! The Sublime One has come to me! The Fully Enlightened One has come to me!” |
uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca: |
Then he rose from his seat, arranged his upper robe over one shoulder, and prostrating himself with his head at the Blessed One’s feet, he said: |
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavantaṃ āvusovādena samudācaritabbaṃ amaññissaṃ. |
“Venerable sir, a transgression overcame me, in that like a fool, confused and blundering, I presumed to address the Blessed One as ‘friend.’ |
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. |
Venerable sir, may the Blessed One forgive my transgression seen as such for the sake of restraint in the future.” |
“Taggha tvaṃ, bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ maṃ tvaṃ āvusovādena samudācaritabbaṃ amaññittha. |
“Surely, bhikkhu, a transgression overcame you, in that like a fool, confused and blundering, you presumed to address me as ‘friend.’ |
Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. |
But since you see your transgression as such and make amends in accordance with the Dhamma, we forgive you. |
Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti. |
For it is growth in the Noble One’s Discipline when one sees one’s transgression as such, makes amends in accordance with the Dhamma, and undertakes restraint in the future.” |
“Labheyyāhaṃ, bhante, bhagavato santike upasampadan”ti. |
“Venerable sir, I would receive the full admission under the Blessed One.” |
“Paripuṇṇaṃ pana te, bhikkhu, pattacīvaran”ti? |
“But are your bowl and robes complete, bhikkhu?” |
“Na kho me, bhante, paripuṇṇaṃ pattacīvaran”ti. |
“Venerable sir, my bowl and robes are not complete.” |
“Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṃ upasampādentī”ti. |
“Bhikkhu, Tathāgatas do not give the full admission to anyone whose bowl and robes are not complete.” |
Atha kho āyasmā pukkusāti bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pattacīvarapariyesanaṃ pakkāmi. |
Then the venerable Pukkusāti, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed in order to search for a bowl and robes. |
Atha kho āyasmantaṃ pukkusātiṃ pattacīvarapariyesanaṃ carantaṃ" vibbhantā gāvī" jīvitā voropesi. |
Then, while the venerable Pukkusāti was searching for a bowl and robes, a stray cow killed him. |
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; |
Then a number of bhikkhus went to the Blessed One, |
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
and after paying homage to him, |
Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
they sat down at one side and told him: |
“yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato. |
“Venerable sir, the clansman Pukkusāti, who was given brief instruction by the Blessed One, has died. |
Tassa kā gati, |
What is his destination? |
ko abhisamparāyo”ti? |
What is his future course?” |
“Paṇḍito, bhikkhave, pukkusāti kulaputto |
“Bhikkhus, the clansman Pukkusāti was wise. |
paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. |
He practised in accordance with the Dhamma and did not trouble me in the interpretation of the Dhamma. |
Pukkusāti, bhikkhave, kulaputto pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti. |
With the destruction of the five lower fetters, the clansman Pukkusāti has reappeared spontaneously in the Pure Abodes and will attain final Nibbāna there without ever returning from that world.” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
The bhikkhus were satisfied and delighted in the Blessed One’s words. |
Dhātuvibhaṅgasuttaṃ niṭṭhitaṃ dasamaṃ. |
(end of sutta⏹️) |