| (derived from B. Sujato 2018/12) | |
Saṃyutta Nikāya 22 |
Linked Discourses 22 |
7. Arahantavagga |
7. The Perfected Ones |
63. Upādiyamānasutta |
63. When You Grasp |
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. |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him: |
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Upādiyamāno kho, bhikkhu, baddho mārassa; |
“When you grasp, monk, you’re bound by Māra. |
anupādiyamāno mutto pāpimato”ti. |
Not grasping, you’re free from the Wicked One.” |
“Aññātaṃ bhagavā, aññātaṃ sugatā”ti. |
“Understood, Blessed One! Understood, Holy One!” |
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? |
“But how do you see the detailed meaning of my brief statement?” |
“Rūpaṃ kho, bhante, upādiyamāno baddho mārassa; |
“Sir, when you grasp form you’re bound by Māra. |
anupādiyamāno mutto pāpimato. |
Not grasping, you’re free from the Wicked One. |
Vedanaṃ upādiyamāno baddho mārassa; |
When you grasp feeling … |
anupādiyamāno mutto pāpimato. |
|
Saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ upādiyamāno baddho mārassa; |
consciousness, you’re bound by Māra. |
anupādiyamāno mutto pāpimato. |
Not grasping, you’re free from the Wicked One. |
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.” |
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Rūpaṃ kho, bhikkhu, upādiyamāno baddho mārassa; |
When you grasp form you’re bound by Māra. |
anupādiyamāno mutto pāpimato. |
Not grasping, you’re free from the Wicked One.” |
Vedanaṃ … |
When you grasp feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ upādiyamāno baddho mārassa; |
consciousness, you’re bound by Māra. |
anupādiyamāno mutto pāpimato. |
Not grasping, you’re free from the Wicked One. |
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. |
This is how to understand the detailed meaning of what I said in brief.” |
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
And then that monk 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. |
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
Then that monk, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. |
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. |
He 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.” |
Aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
64. Maññamānasutta |
64. When You Identify |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Maññamāno kho, bhikkhu, baddho mārassa; |
“When you identify, monk, you’re bound by Māra. |
amaññamāno mutto pāpimato”ti. |
Not identifying, you’re free from the Wicked One.” |
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti. |
“Understood, Blessed One! Understood, Holy One!” |
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? |
“But how do you see the detailed meaning of my brief statement?” |
“Rūpaṃ kho, bhante, maññamāno baddho mārassa; |
“Sir, when you identify with form you’re bound by Māra. |
amaññamāno mutto pāpimato. |
Not identifying, you’re free from the Wicked One. |
Vedanaṃ … |
When you identify with feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ maññamāno baddho mārassa; |
consciousness, you’re bound by Māra. |
amaññamāno mutto pāpimato. |
Not identifying, you’re free from the Wicked One. |
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.” |
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Rūpaṃ kho, bhikkhu, maññamāno baddho mārassa; |
When you identify with form you’re bound by Māra. |
amaññamāno mutto pāpimato. |
Not identifying, you’re free from the Wicked One. |
Vedanaṃ … |
When you identify with feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ maññamāno baddho mārassa; |
consciousness, you’re bound by Māra. |
amaññamāno mutto pāpimato. |
Not identifying, you’re free from the Wicked One. |
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe … |
This is how to understand the detailed meaning of what I said in brief.” … |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
65. Abhinandamānasutta |
65. When You Take Pleasure |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sādhu me, bhante, bhagavā saṃkhittena … pe … pahitatto vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Abhinandamāno kho, bhikkhu, baddho mārassa; |
“When you take pleasure, monk, you’re bound by Māra. |
anabhinandamāno mutto pāpimato”ti. |
Not taking pleasure, you’re free from the Wicked One.” |
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti. |
“Understood, Blessed One! Understood, Holy One!” |
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? |
“But how do you see the detailed meaning of my brief statement?” |
“Rūpaṃ kho, bhante, abhinandamāno baddho mārassa; |
“Sir, when you take pleasure in form you’re bound by Māra. |
anabhinandamāno mutto pāpimato. |
Not taking pleasure, you’re free from the Wicked One. |
Vedanaṃ … |
When you take pleasure in feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ abhinandamāno baddho mārassa; |
consciousness you’re bound by Māra. |
anabhinandamāno mutto pāpimato. |
Not taking pleasure, you’re free from the Wicked One. |
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.” |
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Rūpaṃ kho, bhikkhu, abhinandamāno baddho mārassa; |
When you take pleasure in form you’re bound by Māra. |
anabhinandamāno mutto pāpimato. |
Not taking pleasure, you’re free from the Wicked One. |
Vedanaṃ … |
When you take pleasure in feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ abhinandamāno baddho mārassa; |
consciousness you’re bound by Māra. |
anabhinandamāno mutto pāpimato. |
Not taking pleasure, you’re free from the Wicked One. |
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe … |
This is how to understand the detailed meaning of what I said in brief.” … |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
66. Aniccasutta |
66. Impermanence |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Yaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo”ti. |
“monk, give up desire for anything that’s impermanent.” |
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti. |
“Understood, Blessed One! Understood, Holy One!” |
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? |
“But how do you see the detailed meaning of my brief statement?” |
“Rūpaṃ kho, bhante, aniccaṃ; tatra me chando pahātabbo. |
“Sir, form is impermanent; I should give up desire for it. |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ aniccaṃ; tatra me chando pahātabbo. |
Consciousness is impermanent; I should give up desire for it. |
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.” |
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Rūpaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo. |
Form is impermanent; you should give up desire for it. |
Vedanā aniccā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ aniccaṃ; tatra kho te chando pahātabbo. |
Consciousness is impermanent; you should give up desire for it. |
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe … |
This is how to understand the detailed meaning of what I said in brief.” … |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
67. Dukkhasutta |
67. Suffering |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Yaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo”ti. |
“monk, give up desire for anything that’s suffering.” |
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti. |
“Understood, Blessed One! Understood, Holy One!” |
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? |
“But how do you see the detailed meaning of my brief statement?” |
“Rūpaṃ kho, bhante, dukkhaṃ; tatra me chando pahātabbo. |
“Sir, form is suffering; I should give up desire for it. |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ dukkhaṃ; tatra me chando pahātabbo. |
Consciousness is suffering; I should give up desire for it. |
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.” |
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Rūpaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo. |
Form is suffering; you should give up desire for it. |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. |
Consciousness is suffering; you should give up desire for it. |
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe … |
This is how to understand the detailed meaning of what I said in brief.” … |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
68. Anattasutta |
68. Not-Self |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Yo kho, bhikkhu, anattā; tatra te chando pahātabbo”ti. |
“monk, give up desire for what is not-self.” |
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti. |
“Understood, Blessed One! Understood, Holy One!” |
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? |
“But how do you see the detailed meaning of my brief statement?” |
“Rūpaṃ kho, bhante, anattā; tatra me chando pahātabbo. |
“Sir, form is not-self; I should give up desire for it. |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ anattā; tatra me chando pahātabbo. |
Consciousness is not-self; I should give up desire for it. |
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.” |
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Rūpaṃ kho, bhikkhu, anattā; tatra te chando pahātabbo. |
Form is not-self; you should give up desire for it. |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ anattā; tatra te chando pahātabbo. |
Consciousness is not-self; you should give up desire for it. |
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe … |
This is how to understand the detailed meaning of what I said in brief.” … |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
69. Anattaniyasutta |
69. Not Belonging to Self |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Yaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo”ti. |
“monk, give up desire for anything that doesn’t belong to self.” |
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti. |
“Understood, Blessed One! Understood, Holy One!” |
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? |
“But how do you see the detailed meaning of my brief statement?” |
“Rūpaṃ kho, bhante, anattaniyaṃ; tatra me chando pahātabbo. |
“Sir, form doesn’t belong to self; I should give up desire for it. |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ anattaniyaṃ; tatra me chando pahātabbo. |
Consciousness doesn’t belong to self; I should give up desire for it. |
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.” |
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Rūpaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo. |
Form doesn’t belong to self; you should give up desire for it. |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ anattaniyaṃ; tatra te chando pahātabbo. |
Consciousness doesn’t belong to self; you should give up desire for it. |
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe … |
This is how to understand the detailed meaning of what I said in brief.” … |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
70. Rajanīyasaṇṭhitasutta |
70. Definitely Arousing |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā … pe … vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Yaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo”ti. |
“monk, give up desire for anything that’s stuck in what’s arousing.” |
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti. |
“Understood, Blessed One! Understood, Holy One!” |
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? |
“But how do you see the detailed meaning of my brief statement?” |
“Rūpaṃ kho, bhante, rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo. |
“Sir, form is stuck in what’s arousing; I should give up desire for it. |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo. |
Consciousness is stuck in what’s arousing; I should give up desire for it. |
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.” |
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Rūpaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo. |
“Form is stuck in what’s arousing; you should give up desire for it. |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo. |
Consciousness is stuck in what’s arousing; you should give up desire for it. |
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe … |
This is how to understand the detailed meaning of what I said in brief.” … |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
71. Rādhasutta |
71. With Rādha |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca: |
Then Venerable Rādha went up to the Buddha … and said to him: |
“kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? |
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” |
“Yaṃ kiñci, rādha, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. |
“Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Yā kāci vedanā … |
One truly sees any kind of feeling … |
yā kāci saññā … |
perception … |
ye keci saṅkhārā … |
co-doings … |
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ kho, rādha, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti … pe … |
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” … |
aññataro ca panāyasmā rādho arahataṃ ahosīti. |
And Venerable Rādha became one of the perfected. |
72. Surādhasutta |
72. With Surādha |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho āyasmā surādho bhagavantaṃ etadavoca: |
Then Venerable Surādha said to the Buddha: |
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti, vidhā samatikkantaṃ santaṃ suvimuttan”ti? |
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?” |
“Yaṃ kiñci, surādha, rūpaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. |
“Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Yā kāci vedanā … |
One is freed by not grasping having truly seen any kind of feeling … |
yā kāci saññā … |
perception … |
ye keci saṅkhārā … |
co-doings … |
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbā vedanā … pe … |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
sabbā saññā … |
|
sabbe saṅkhārā … |
|
sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. |
|
Evaṃ kho, surādha, jānato evaṃ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti … pe … |
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.” … |
aññataro ca panāyasmā surādho arahataṃ ahosīti. |
And Venerable Surādha became one of the perfected. |
8. Khajjanīyavagga |
8. Itchy |
73. Assādasutta |
73. Gratification |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. |
“monks, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, |
Vedanāya … |
feeling, |
saññāya … |
perception, |
saṅkhārānaṃ … |
co-doings, |
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. |
and consciousness. |
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. |
An educated noble disciple does truly understand the gratification, the drawback, and the escape when it comes to form, |
Vedanāya … |
feeling, |
saññāya … |
perception, |
saṅkhārānaṃ … |
co-doings, |
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti. |
and consciousness.” |
74. Samudayasutta |
74. Origin |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. |
“monks, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, |
Vedanāya … |
feeling, |
saññāya … |
perception, |
saṅkhārānaṃ … |
co-doings, |
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. |
and consciousness. |
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. |
An educated noble disciple does truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, |
Vedanāya … |
feeling, |
saññāya … |
perception, |
saṅkhārānaṃ … |
co-doings, |
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti. |
and consciousness.” |
75. Dutiyasamudayasutta |
75. Origin (2nd) |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. |
“monks, an educated noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, |
Vedanāya … |
feeling, |
saññāya … |
perception, |
saṅkhārānaṃ … |
co-doings, |
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti. |
and consciousness.” |
76. Arahantasutta |
76. The Perfected Ones |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Rūpaṃ, bhikkhave, aniccaṃ. |
“monks, form is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattā; |
What’s suffering is not-self. |
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ aniccaṃ. |
Consciousness is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattā; |
What’s suffering is not-self. |
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
They understand: ‘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.’ |
Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti. |
As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: |
Then the Holy One, the Teacher, went on to say: |
“Sukhino vata arahanto, |
“Oh! The perfected ones are happy. |
taṇhā tesaṃ na vijjati; |
Craving is not found in them, |
Asmimāno samucchinno, |
the conceit ‘I am’ is cut off, |
mohajālaṃ padālitaṃ. |
and the net of delusion is shattered. |
Anejaṃ te anuppattā, |
They’ve attained stillness, |
cittaṃ tesaṃ anāvilaṃ; |
their minds are unclouded, |
Loke anupalittā te, |
nothing in the world clings to them, |
brahmabhūtā anāsavā. |
they’ve become holy, undefiled. |
Pañcakkhandhe pariññāya, |
Completely understanding the five aggregates, |
satta saddhammagocarā; |
their domain is the seven good qualities. |
Pasaṃsiyā sappurisā, |
Those good people are praiseworthy, |
puttā buddhassa orasā. |
the Buddha’s rightful children. |
Sattaratanasampannā, |
Endowed with the seven gems, |
Tīsu sikkhāsu sikkhitā; |
and trained in the three trainings, |
Anuvicaranti mahāvīrā, |
the great heroes live on, |
Pahīnabhayabheravā. |
with fear and terror given up. |
Dasahaṅgehi sampannā, |
Endowed with ten factors, |
mahānāgā samāhitā; |
those giants have undistractible-lucidity. |
Ete kho seṭṭhā lokasmiṃ, |
These are the best in the world, |
taṇhā tesaṃ na vijjati. |
craving is not found in them. |
Asekhañāṇamuppannaṃ, |
The master’s knowledge has arisen: |
antimoyaṃ samussayo; |
‘This is my final body.’ |
Yo sāro brahmacariyassa, |
They are independent of others |
tasmiṃ aparapaccayā. |
in the core of the spiritual path. |
Vidhāsu na vikampanti, |
Unwavering in the face of discrimination, |
vippamuttā punabbhavā; |
they’re freed from future lives. |
Dantabhūmimanuppattā, |
They’ve reached the level of the tamed, |
te loke vijitāvino. |
in the world, they’re the winners. |
Uddhaṃ tiriyaṃ apācīnaṃ, |
Above, below, and all around, |
nandī tesaṃ na vijjati; |
relishing is not found in them. |
Nadanti te sīhanādaṃ, |
They roar their lion’s roar: |
buddhā loke anuttarā”ti. |
‘The awakened are supreme in the world!’” |
77. Dutiyaarahantasutta |
77. The Perfected Ones (2nd) |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Rūpaṃ, bhikkhave, aniccaṃ. |
“monks, form is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattā; |
What’s suffering is not-self. |
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti … pe … evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
They understand: ‘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.’ |
Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti. |
As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.” |
78. Sīhasutta |
78. The Lion |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati; tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. |
“monks, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt. |
Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti; yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti; bilaṃ bilāsayā pavisanti; dakaṃ dakāsayā pavisanti; vanaṃ vanāsayā pavisanti; ākāsaṃ pakkhino bhajanti. |
And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. |
Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā, yena vā tena vā palāyanti. |
Even the royal elephants, bound with strong harness in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. |
Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho, evaṃ mahānubhāvo. |
That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty. |
Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti: |
In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma: |
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such is the origin of form, such is the ending of form. |
iti vedanā … |
Such is feeling … |
iti saññā … |
Such is perception … |
iti saṅkhārā … |
Such are co-doings … |
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti: |
Now, there are gods who are long-lived, beautiful, and very happy, living for ages in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. |
‘aniccāva kira, bho, mayaṃ samānā niccamhāti amaññimha. |
‘Oh no! It turns out we’re impermanent, though we thought we were permanent! |
Addhuvāva kira, bho, mayaṃ samānā dhuvamhāti amaññimha. |
It turns out we don’t last, though we thought we were everlasting! |
Asassatāva kira, bho, mayaṃ samānā sassatamhāti amaññimha. |
It turns out we’re short-lived, though we thought we were eternal! |
Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. |
It turns out that we’re impermanent, not lasting, short-lived, and included within identity.’ |
Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho, evaṃ mahānubhāvo”ti. |
That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.” |
Idamavoca bhagavā … pe … |
That is what the Buddha said. |
etadavoca satthā: |
Then the Holy One, the Teacher, went on to say: |
“Yadā buddho abhiññāya, |
“The Buddha, the teacher without a peer |
dhammacakkaṃ pavattayi; |
in all the world with its gods, |
Sadevakassa lokassa, |
rolls forth the Wheel of Dhamma |
satthā appaṭipuggalo. |
from his own insight: |
Sakkāyañca nirodhañca, |
identity, its cessation, |
sakkāyassa ca sambhavaṃ; |
the origin of identity, |
Ariyañcaṭṭhaṅgikaṃ maggaṃ, |
and the noble eightfold path |
dukkhūpasamagāminaṃ. |
that leads to the stilling of suffering. |
Yepi dīghāyukā devā, |
And then the long-lived gods, |
vaṇṇavanto yasassino; |
so beautiful and glorious, |
Bhītā santāsamāpāduṃ, |
are afraid and full of terror, |
sīhassevitare migā. |
like the other beasts when they hear a lion. |
Avītivattā sakkāyaṃ, |
‘We haven’t transcended identity! |
aniccā kira bho mayaṃ; |
It turns out we’re impermanent!’ |
Sutvā arahato vākyaṃ, |
So they say when they hear the word |
vippamuttassa tādino”ti. |
of the perfected one, free and poised.” |
79. Khajjanīyasutta |
79. Itchy |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ pubbenivāsaṃ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṃ vā aññataraṃ. |
“monks, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them. |
Katame pañca? |
What five? |
‘Evaṃrūpo ahosiṃ atītamaddhānan’ti— |
‘I had such form in the past.’ |
iti vā hi, bhikkhave, anussaramāno rūpaṃyeva anussarati. |
Recollecting thus, it’s only form that they recollect. |
‘Evaṃvedano ahosiṃ atītamaddhānan’ti— |
‘I had such feeling … |
iti vā hi, bhikkhave, anussaramāno vedanaṃyeva anussarati. |
|
‘Evaṃsañño ahosiṃ atītamaddhānan’ti … |
perception … |
‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti … |
co-doings … |
‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti— |
consciousness in the past.’ |
iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati. |
Recollecting thus, it’s only consciousness that they recollect. |
Kiñca, bhikkhave, rūpaṃ vadetha? |
And why do you call it form? |
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. |
It’s deformed; that’s why it’s called ‘form’. |
Kena ruppati? |
Deformed by what? |
Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati. |
Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles. |
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. |
It’s deformed; that’s why it’s called ‘form’. |
Kiñca, bhikkhave, vedanaṃ vadetha? |
And why do you call it feeling? |
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati. |
It feels; that’s why it’s called ‘feeling’. |
Kiñca vedayati? |
And what does it feel? |
Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati. |
It feels pleasure, pain, and neutral. |
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati. |
It feels; that’s why it’s called ‘feeling’. |
Kiñca, bhikkhave, saññaṃ vadetha? |
And why do you call it perception? |
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. |
It perceives; that’s why it’s called ‘perception’. |
Kiñca sañjānāti? |
And what does it perceive? |
Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. |
It perceives blue, yellow, red, and white. |
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. |
It perceives; that’s why it’s called ‘perception’. |
Kiñca, bhikkhave, saṅkhāre vadetha? |
And why do you call them co-doings? |
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. |
co-doings produce conditioned phenomena; that’s why they’re called ‘co-doings’. |
Kiñca saṅkhatamabhisaṅkharonti? |
And what are the conditioned phenomena that they produce? |
Rūpaṃ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṃ vedanattāya saṅkhatamabhisaṅkharonti, saññaṃ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti. |
Form is a conditioned phenomenon; co-doings are what make it into form. Feeling is a conditioned phenomenon; co-doings are what make it into feeling. Perception is a conditioned phenomenon; co-doings are what make it into perception. co-doings are conditioned phenomena; co-doings are what make them into co-doings. Consciousness is a conditioned phenomenon; co-doings are what make it into consciousness. |
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. |
co-doings produce conditioned phenomena; that’s why they’re called ‘co-doings’. |
Kiñca, bhikkhave, viññāṇaṃ vadetha? |
And why do you call it consciousness? |
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. |
It cognizes; that’s why it’s called ‘consciousness’. |
Kiñca vijānāti? |
And what does it cognize? |
Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti. |
It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland. |
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. |
It cognizes; that’s why it’s called ‘consciousness’. |
Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: |
A noble disciple reflects on this: |
‘ahaṃ kho etarahi rūpena khajjāmi. |
‘Currently I’m itched by form. |
Atītampāhaṃ addhānaṃ evameva rūpena khajjiṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. |
In the past I was also itched by form just like now. |
Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anāgatampāhaṃ addhānaṃ evameva rūpena khajjeyyaṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti. |
If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’ |
So iti paṭisaṅkhāya atītasmiṃ rūpasmiṃ anapekkho hoti; |
Reflecting like this they don’t worry about past form, |
anāgataṃ rūpaṃ nābhinandati; |
they don’t look forward to enjoying future form, |
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
and they practice for disenchantment, dispassion, and cessation regarding present form. |
‘Ahaṃ kho etarahi vedanāya khajjāmi. |
‘Currently I’m itched by feeling … |
Atītampāhaṃ addhānaṃ evameva vedanāya khajjiṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi. |
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Ahañceva kho pana anāgataṃ vedanaṃ abhinandeyyaṃ; |
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anāgatampāhaṃ addhānaṃ evameva vedanāya khajjeyyaṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti. |
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So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti; |
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anāgataṃ vedanaṃ nābhinandati; |
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paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti. |
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‘Ahaṃ kho etarahi saññāya khajjāmi … pe … |
perception … |
ahaṃ kho etarahi saṅkhārehi khajjāmi. |
co-doings … |
Atītampāhaṃ addhānaṃ evameva saṅkhārehi khajjiṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti. |
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Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṃ; |
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anāgatampāhaṃ addhānaṃ evameva saṅkhārehi khajjeyyaṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti. |
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So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti; |
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anāgate saṅkhāre nābhinandati; |
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paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. |
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‘Ahaṃ kho etarahi viññāṇena khajjāmi. |
consciousness. |
Atītampi addhānaṃ evameva viññāṇena khajjiṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. |
In the past I was also itched by consciousness just like now. |
Ahañceva kho pana anāgataṃ viññāṇaṃ abhinandeyyaṃ; |
If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’ |
anāgatampāhaṃ addhānaṃ evameva viññāṇena khajjeyyaṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti. |
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So iti paṭisaṅkhāya atītasmiṃ viññāṇasmiṃ anapekkho hoti; |
Reflecting like this they don’t worry about past consciousness, |
anāgataṃ viññāṇaṃ nābhinandati; |
they don’t look forward to enjoying future consciousness, |
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
and they practice for disenchantment, dispassion, and cessation regarding present consciousness. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rūpaṃ niccaṃ vā aniccaṃ vā”ti? |
Is form permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Vedanā … |
“Is feeling … |
saññā … |
perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? |
consciousness permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Yā kāci vedanā … |
You should truly see any kind of feeling … |
yā kāci saññā … |
perception … |
ye keci saṅkhārā … |
co-doings … |
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Ayaṃ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti; |
This is called a noble disciple who gets rid of things and doesn’t accumulate them; |
pajahati, na upādiyati; |
who gives things up and doesn’t grasp at them; |
visineti, na ussineti; |
who discards things and doesn’t amass them; |
vidhūpeti, na sandhūpeti. |
who dissipates things and doesn’t get clouded by them. |
Kiñca apacināti, no ācināti? |
And what things do they get rid of and not accumulate? |
Rūpaṃ apacināti, no ācināti; |
They get rid of form and don’t accumulate it. |
vedanaṃ … |
They get rid of feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ apacināti, no ācināti. |
consciousness and don’t accumulate it. |
Kiñca pajahati, na upādiyati? |
And what things do they give up and not grasp? |
Rūpaṃ pajahati, na upādiyati; |
They give up form and don’t grasp it. |
vedanaṃ … |
They give up feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ pajahati, na upādiyati. |
consciousness and don’t grasp it. |
Kiñca visineti, na ussineti? |
And what things do they discard and not amass? |
Rūpaṃ visineti, na ussineti; |
They discard form and don’t amass it. |
vedanaṃ … |
They discard feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ visineti, na ussineti. |
consciousness and don’t amass it. |
Kiñca vidhūpeti, na sandhūpeti? |
And what things do they dissipate and not get clouded by? |
Rūpaṃ vidhūpeti, na sandhūpeti; |
They dissipate form and don’t get clouded by it. |
vedanaṃ … |
They dissipate feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ vidhūpeti, na sandhūpeti. |
consciousness and don’t get clouded by it. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
They understand: ‘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.’ |
Ayaṃ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito |
This is called a monk who neither gets rid of things nor accumulates them, but remains after getting rid of them. They neither give things up nor grasp them, but remain after giving them up. They neither discard things nor amass them, but remain after discarding them. They neither dissipate things nor get clouded by them, but remain after dissipating them. |
Kiñca nevācināti na apacināti, apacinitvā ṭhito? |
And what things do they neither get rid of nor accumulate, but remain after getting rid of them? |
Rūpaṃ nevācināti na apacināti, apacinitvā ṭhito; |
They neither get rid of nor accumulate form, but remain after getting rid of it. |
vedanaṃ … |
They neither get rid of nor accumulate feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ nevācināti na apacināti, apacinitvā ṭhito. |
consciousness, but remain after getting rid of it. |
Kiñca neva pajahati na upādiyati, pajahitvā ṭhito? |
And what things do they neither give up nor grasp, but remain after giving them up? |
Rūpaṃ neva pajahati na upādiyati, pajahitvā ṭhito; |
They neither give up nor grasp form, but remain after giving it up. |
vedanaṃ … |
They neither give up nor grasp feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ neva pajahati na upādiyati, pajahitvā ṭhito. |
consciousness, but remain after giving it up. |
Kiñca neva visineti na ussineti, visinetvā ṭhito? |
And what things do they neither discard nor amass, but remain after discarding them? |
Rūpaṃ neva visineti na ussineti, visinetvā ṭhito; |
They neither discard nor amass form, but remain after discarding it. |
vedanaṃ … |
They neither discard nor amass feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ neva visineti na ussineti, visinetvā ṭhito. |
consciousness, but remain after discarding it. |
Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito? |
And what things do they neither dissipate nor get clouded by, but remain after dissipating them? |
Rūpaṃ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito; |
They neither dissipate nor get clouded by form, but remain after dissipating it. |
vedanaṃ … |
They neither dissipate nor get clouded by feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. |
consciousness, but remain after dissipating it. |
Evaṃvimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti: |
When a monk’s mind is freed like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar: |
‘Namo te purisājañña, |
‘Homage to you, O thoroughbred! |
namo te purisuttama; |
Homage to you, supreme among men! |
Yassa te nābhijānāma, |
We don’t understand |
yampi nissāya jhāyasī’”ti. |
what you meditate dependent on.’” |
80. Piṇḍolyasutta |
80. Beggars |
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. |
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. |
Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṃ paṇāmetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. |
And the Buddha, having dismissed the monk Saṅgha for some reason, robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. |
Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya. |
He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the Great Wood, |
Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi. |
plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“mayā kho bhikkhusaṅgho pabāḷho. |
“I’ve sent the monk Saṅgha away. |
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. |
But there are monks here who are junior, recently gone forth, newly come to this teaching and training. |
Tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. |
Not seeing me they may change and fall apart. |
Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo; |
If a young calf doesn’t see its mother it may change and fall apart. … |
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. |
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Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo; |
Or if young seedlings don’t get water they may change and fall apart. |
evameva santettha … pe … |
In the same way, there are monks here who are junior, recently gone forth, newly come to this teaching and training. |
tesaṃ mamaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo. |
Not seeing me they may change and fall apart. |
Yannūnāhaṃ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṃ bhikkhusaṅghan”ti. |
Why don’t I support the monk Saṅgha now as I did in the past?” |
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. |
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. |
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca: |
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: |
“evametaṃ, bhagavā, evametaṃ, sugata. |
“That’s so true, Blessed One! That’s so true, Holy One! |
Bhagavatā, bhante, bhikkhusaṃgho pabāḷho. |
The Buddha has sent the monk Saṅgha away. |
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. |
But there are monks who are junior, recently gone forth, newly come to this teaching and training. … |
Tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. |
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Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo; |
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evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. |
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Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo; |
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evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo. |
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Abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ; |
May the Buddha be happy with the monk Saṅgha! |
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ. |
May the Buddha welcome the monk Saṅgha! |
Yatheva bhagavatā pubbe bhikkhusaṃgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṃghan”ti. |
May the Buddha support the monk Saṅgha now as he did in the past!” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Buddha consented in silence. |
Atha kho brahmā sahampati bhagavato adhivāsanaṃ viditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. |
Then Brahmā Sahampati, knowing that the Buddha had accepted, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, where he sat on the seat spread out. |
Nisajja kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā te bhikkhū ekadvīhikāya sārajjamānarūpā yenāhaṃ tenupasaṅkameyyuṃ. |
Then he used his psychic power to will that the monks would come to him timidly, alone or in pairs. |
Tepi bhikkhū ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca: |
Those monks approached the Buddha timidly, bowed, and sat down to one side. The Buddha said to them: |
“Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. |
“monks, this relying on alms is an extreme way to live. |
Abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇīti. |
The world curses you: ‘You beggar, walking bowl in hand!’ |
Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca; |
Yet earnest and respectable people take it up for a good reason. |
neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā; |
Not because they’ve been forced to by kings or bandits, or because they’re in debt or threatened, or to earn a living. |
api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā |
But because they’re swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. They’re swamped by suffering, mired in suffering. |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. |
And they think, ‘Hopefully I can find an end to this entire mass of suffering.’ |
Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto. |
That’s how this person from a good family has gone forth. |
So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. |
Yet they covet sensual pleasures; they’re infatuated, full of ill will and hateful intent. They are unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties. |
Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati, nāraññe kaṭṭhatthaṃ pharati. |
Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. |
Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti. |
I say that person is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life. |
Tayome, bhikkhave, akusalavitakkā— |
There are these three unskillful thoughts. |
kāmavitakko, byāpādavitakko, vihiṃsāvitakko. |
Sensual, malicious, and cruel thoughts. |
Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti? |
And where do these three unskillful thoughts cease without anything left over? |
Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṃ vā samādhiṃ bhāvayato. |
In those who meditate with their mind firmly established in the four kinds of rememberfulness meditation; or who develop signless undistractible-lucidity. |
Yāvañcidaṃ, bhikkhave, alameva animitto samādhi bhāvetuṃ. |
Just this much is quite enough motivation to develop signless undistractible-lucidity. |
Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṃso. |
When signless undistractible-lucidity is developed and cultivated it is very fruitful and beneficial. |
Dvemā, bhikkhave, diṭṭhiyo— |
There are these two views. |
bhavadiṭṭhi ca vibhavadiṭṭhi ca. |
Views favoring continued existence and views favoring ending existence. |
Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: |
A noble disciple reflects on this: |
‘atthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assan’ti? |
‘Is there anything in the world that I could grasp without fault?’ |
So evaṃ pajānāti: |
They understand: |
‘natthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assaṃ. |
‘There’s nothing in the world that I could grasp without fault. |
Ahañhi rūpaññeva upādiyamāno upādiyeyyaṃ vedanaññeva … |
For in grasping I would grasp only at form, feeling, |
saññaññeva … |
perception, |
saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṃ. |
co-doings, or consciousness. |
Tassa me assa upādānapaccayā bhavo; |
That grasping of mine would be a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṃ. |
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa samudayo assā’ti. |
That is how this entire mass of suffering originates. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rūpaṃ niccaṃ vā aniccaṃ vā”ti? |
Is form permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Vedanā … |
“Is feeling … |
saññā … |
perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ … pe … |
consciousness permanent or impermanent?” … |
tasmātiha, bhikkhave, |
“So you should truly see … |
evaṃ passaṃ … |
Seeing this … |
nāparaṃ itthattāyāti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
81. Pālileyyasutta |
81. At Pārileyya |
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. |
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. |
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms. |
Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ eko adutiyo cārikaṃ pakkāmi. |
After the meal, on his return from alms-round, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the monk Saṅgha, he set out to go wandering alone, with no companion. |
Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca: |
Then, not long after the Buddha had left, one of the monks went to Venerable Ānanda and told him what had happened. |
“esāvuso ānanda, bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkanto”ti. |
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“Yasmiṃ, āvuso, samaye bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkamati, ekova bhagavā tasmiṃ samaye viharitukāmo hoti; |
Ānanda said: “Reverend, when the Buddha leaves like this it means he wants to stay alone. |
na bhagavā tasmiṃ samaye kenaci anubandhitabbo hotī”ti. |
At this time no-one should follow him.” |
Atha kho bhagavā anupubbena cārikaṃ caramāno yena pālileyyakaṃ tadavasari. |
Then the Buddha, traveling stage by stage, arrived at Pārileyya, |
Tatra sudaṃ bhagavā pālileyyake viharati bhaddasālamūle. |
where he stayed at the root of a sacred sal tree. |
Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. |
Then several monks went up to Venerable Ānanda and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ: |
When the greetings and polite conversation were over, they sat down to one side and said to him: |
“cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā; |
“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. |
icchāma mayaṃ, āvuso ānanda, bhagavato sammukhā dhammiṃ kathaṃ sotun”ti. |
We wish to hear a Dhamma talk from the Buddha.” |
Atha kho āyasmā ānando tehi bhikkhūhi saddhiṃ yena pālileyyakaṃ bhaddasālamūlaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Venerable Ānanda together with those monks went to Pārileyya to see the Buddha. They bowed and sat down to one side, |
Ekamantaṃ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. |
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi: |
Now at that time one of the monks had the thought: |
“kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti? |
“How do you know and see in order to end the defilements in the present life?” |
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: |
Then the Buddha, knowing what that monk was thinking, addressed the monks: |
“vicayaso desito, bhikkhave, mayā dhammo; |
“monks, I’ve taught the Dhamma analytically. |
vicayaso desitā cattāro satipaṭṭhānā; |
I’ve analytically taught the four kinds of rememberfulness meditation, |
vicayaso desitā cattāro sammappadhānā; |
the four right efforts, |
vicayaso desitā cattāro iddhipādā; |
the four bases of psychic power, |
vicayaso desitāni pañcindriyāni; |
the five faculties, |
vicayaso desitāni pañca balāni; |
the five powers, |
vicayaso desitā sattabojjhaṅgā; |
the seven awakening factors, |
vicayaso desito ariyo aṭṭhaṅgiko maggo. |
and the noble eightfold path. |
Evaṃ vicayaso desito, bhikkhave, mayā dhammo. |
That’s how I’ve taught the Dhamma analytically. |
Evaṃ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṃ cetaso parivitakko udapādi: |
Though I’ve taught the Dhamma analytically, still a certain monk present here has this thought: |
‘kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’ti? |
‘How do you know and see in order to end the defilements in the present life?’ |
Kathañca, bhikkhave, jānato kathaṃ passato anantarā āsavānaṃ khayo hoti? |
And how, monks, do you know and see in order to end the defilements in the present life? |
Idha bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto |
Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. |
rūpaṃ attato samanupassati. |
They regard form as self. |
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. |
But that regarding is just a conditioned phenomenon. |
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? |
And what’s the source, origin, birthplace, and root of that conditioned phenomenon? |
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; |
When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises. |
tatojo so saṅkhāro. |
That conditioned phenomenon is born from that. |
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. |
So that conditioned phenomenon is impermanent, conditioned, and dependently originated. |
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. |
And that craving, |
Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno. |
that feeling, that contact, |
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. |
and that ignorance are also impermanent, conditioned, and dependently originated. |
Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti. |
That’s how you should know and see in order to end the defilements in the present life. |
Na heva kho rūpaṃ attato samanupassati; |
Perhaps they don’t regard form as self, |
api ca kho rūpavantaṃ attānaṃ samanupassati. |
but they still regard self as possessing form. |
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. |
But that regarding is just a conditioned phenomenon. … |
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? |
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Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; |
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tatojo so saṅkhāro. |
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Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. |
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Sāpi taṇhā … |
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sāpi vedanā … |
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sopi phasso … |
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sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. |
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Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti. |
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Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati; |
Perhaps they don’t regard form as self, or self as possessing form, |
api ca kho attani rūpaṃ samanupassati. |
but they still regard form in self. |
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. |
But that regarding is just a conditioned phenomenon. … |
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? |
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Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; |
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tatojo so saṅkhāro. |
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Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. |
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Sāpi taṇhā … |
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sāpi vedanā … |
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sopi phasso … |
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sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. |
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Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti. |
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Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati, na attani rūpaṃ samanupassati; |
Perhaps they don’t regard form as self, or self as possessing form, or form in self, |
api ca kho rūpasmiṃ attānaṃ samanupassati. |
but they still regard self in form. |
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. |
But that regarding is just a conditioned phenomenon. … |
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? |
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Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; |
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tatojo so saṅkhāro. |
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Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. |
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Sāpi taṇhā … |
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sāpi vedanā … |
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sopi phasso … |
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sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. |
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Evampi kho, bhikkhave, jānato … pe … āsavānaṃ khayo hoti. |
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Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ, na attani rūpaṃ, na rūpasmiṃ attānaṃ samanupassati; |
Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form. |
api ca kho vedanaṃ attato samanupassati, api ca kho vedanāvantaṃ attānaṃ samanupassati, api ca kho attani vedanaṃ samanupassati, api ca kho vedanāya attānaṃ samanupassati; |
But they regard feeling as self … |
api ca kho saññaṃ … |
perception as self … |
api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṃ attānaṃ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṃ samanupassati; |
co-doings as self … |
api ca kho viññāṇaṃ attato samanupassati, api ca kho viññāṇavantaṃ attānaṃ, api ca kho attani viññāṇaṃ, api ca kho viññāṇasmiṃ attānaṃ samanupassati. |
consciousness as self … |
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. |
But that regarding is just a conditioned phenomenon. |
So pana saṅkhāro kiṃnidāno … pe … kiṃpabhavo? |
And what’s the source of that conditioned phenomenon? |
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; |
When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises. |
tatojo so saṅkhāro. |
That conditioned phenomenon is born from that. |
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. |
So that conditioned phenomenon is impermanent, conditioned, and dependently originated. |
Sāpi taṇhā … |
And that craving, |
sāpi vedanā … |
that feeling, |
sopi phasso … |
that contact, |
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. |
and that ignorance are also impermanent, conditioned, and dependently originated. |
Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti. |
That’s how you should know and see in order to end the defilements in the present life. |
Na heva kho rūpaṃ attato samanupassati, |
Perhaps they don’t regard form |
na vedanaṃ attato samanupassati, |
or feeling |
na saññaṃ … |
or perception |
na saṅkhāre … |
or co-doings |
na viññāṇaṃ attato samanupassati; |
or consciousness as self. |
api ca kho evaṃdiṭṭhi hoti: |
Still, they have such a view: |
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ |
Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so. |
But that eternalist view is just a conditioned phenomenon. |
So pana saṅkhāro kiṃnidāno … pe … |
And what’s the source of that conditioned phenomenon? … |
evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti. |
That’s how you should know and see in order to end the defilements in the present life. |
Na heva kho rūpaṃ attato samanupassati, |
Perhaps they don’t regard form |
na vedanaṃ … |
or feeling |
na saññaṃ … |
or perception |
na saṅkhāre … |
or co-doings |
na viññāṇaṃ attato samanupassati; |
or consciousness as self. |
nāpi evaṃdiṭṭhi hoti: |
Nor do they have such a view: |
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ |
Api ca kho evaṃdiṭṭhi hoti: |
Still, they have such a view: |
‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti. |
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ |
Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so. |
But that annihilationist view is just a conditioned phenomenon. |
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? |
And what’s the source of that conditioned phenomenon? … |
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; |
|
tatojo so saṅkhāro. |
|
Iti kho, bhikkhave, sopi saṅkhāro anicco … pe … |
|
evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti. |
That’s how you should know and see in order to end the defilements in the present life. |
Na heva kho rūpaṃ attato samanupassati, na vedanaṃ … |
Perhaps they don’t regard form or feeling |
na saññaṃ … |
or perception |
na saṅkhāre … |
or co-doings |
na viññāṇaṃ attato samanupassati … pe … |
or consciousness as self. |
na viññāṇasmiṃ attato samanupassati, nāpi evaṃdiṭṭhi hoti: |
Nor do they have such a view: |
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti; |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ |
nāpi evaṃdiṭṭhi hoti: |
Nor do they have such a view: |
‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti; |
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ |
api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. |
Still, they have doubts and uncertainties. They’re undecided about the true teaching. |
Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so. |
That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon. |
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? |
And what’s the source of that conditioned phenomenon? |
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; |
When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises. |
tatojo so saṅkhāro. |
That conditioned phenomenon is born from that. |
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. |
So that conditioned phenomenon is impermanent, conditioned, and dependently originated. |
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. |
And that craving, |
Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. |
that feeling, |
Sopi phasso anicco saṅkhato paṭiccasamuppanno. |
that contact, |
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. |
and that ignorance are also impermanent, conditioned, and dependently originated. |
Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti. |
That’s how you should know and see in order to end the defilements in the present life.” |
82. Puṇṇamasutta |
82. A Full Moon Night |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṃghena saddhiṃ. |
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother, together with a large Saṅgha of monks. |
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṃghaparivuto ajjhokāse nisinno hoti. |
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by the Saṅgha of monks. |
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca: |
Then one of the monks got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said: |
“puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti? |
“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.” |
“Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti. |
“Well then, monk, take your own seat and ask what you wish.” |
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṃ etadavoca: |
“Yes, sir,” replied that monk. He took his seat and said to the Buddha: |
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ— |
“Sir, are these the five grasping aggregates, that is: |
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti. |
form, feeling, perception, co-doings, and consciousness?” |
“Ime kho, bhikkhu, pañcupādānakkhandhā; |
“Yes, they are,” replied the Buddha. |
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho”ti. |
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“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi: |
Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question: |
“Ime kho pana, bhante, pañcupādānakkhandhā kiṃmūlakā”ti? |
“But sir, what is the root of these five grasping aggregates?” |
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti … pe … |
“These five grasping aggregates are rooted in desire.” … |
taññeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti? |
“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?” |
“Na kho, bhikkhu, taññeva upādānaṃ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṃ, api ca yo tattha chandarāgo taṃ tattha upādānan”ti. |
“Neither. Rather, the desire and greed for them is the grasping there.” |
“Sādhu, bhante”ti kho so bhikkhu … pe … uttariṃ pañhaṃ apucchi: |
Saying “Good, sir”, that monk asked another question: |
“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti? |
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?” |
“Siyā, bhikkhū”ti bhagavā avoca: |
“There can,” said the Buddha. |
“idha, bhikkhu, ekaccassa evaṃ hoti: |
“It’s when someone thinks: |
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. |
‘In the future, may I be of such form, such feeling, such perception, such co-doings, or such consciousness!’ |
Evaṃ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti? |
That’s how there can be different kinds of desire and greed for the five grasping aggregates.” |
“Sādhu, bhante”ti kho so bhikkhu … pe … uttariṃ pañhaṃ apucchi: |
Saying “Good, sir”, that monk asked another question: |
“Kittāvatā nu kho, bhante, khandhānaṃ khandhādhivacanan”ti? |
“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?” |
“Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho. |
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form. |
Yā kāci vedanā … |
Any kind of feeling at all … |
yā kāci saññā … |
Any kind of perception at all … |
ye keci saṅkhārā … |
Any kind of co-doings at all … |
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho. |
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness. |
Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanan”ti. |
That’s the scope of the term ‘aggregates’ as applied to the aggregates.” |
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi: |
Saying “Good, sir”, that monk asked another question: |
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; |
“What is the cause, sir, what is the reason why the aggregate of form is found? |
ko hetu ko paccayo vedanākkhandhassa paññāpanāya; |
What is the cause, what is the reason why the aggregate of feeling … |
ko hetu ko paccayo saññākkhandhassa paññāpanāya; |
perception … |
ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; |
co-doings … |
ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti? |
consciousness is found?” |
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. |
“The four primary elements are the reason why the aggregate of form is found. |
Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. |
Contact is the reason why the aggregates of feeling, |
Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. |
perception, |
Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. |
and co-doings are found. |
Nāmarūpaṃ hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā”ti. |
Name and form are the reasons why the aggregate of consciousness is found.” |
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi: |
Saying “Good, sir”, that monk asked another question: |
“Kathaṃ nu kho, bhante, sakkāyadiṭṭhi hotī”ti? |
“Sir, how does identity view come about?” |
“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto |
“It’s because an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. |
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; |
They regard form as self, self as having form, form in self, or self in form. |
vedanaṃ … |
They regard feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
Evaṃ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti. |
That’s how identity view comes about.” |
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi: |
Saying “Good, sir”, that monk … asked another question: |
“Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī”ti? |
“But sir, how does identity view not come about?” |
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto |
It’s because an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. |
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; |
They don’t regard form as self, self as having form, form in self, or self in form. |
na vedanaṃ … |
They don’t regard feeling … |
na saññaṃ … |
perception … |
na saṅkhāre … |
co-doings … |
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti. |
That’s how identity view does not come about.” |
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi: |
Saying “Good, sir”, that monk … asked another question: |
“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ; |
“Sir, what’s the gratification, the drawback, and the escape when it comes to form, |
ko vedanāya … |
feeling, |
ko saññāya … |
perception, |
ko saṅkhārānaṃ … |
co-doings, |
ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇan”ti? |
and consciousness?” |
“Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ—ayaṃ rūpassa assādo. |
“The pleasure and happiness that arise from form: this is its gratification. |
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—ayaṃ rūpassa ādīnavo. |
That form is impermanent, suffering, and perishable: this is its drawback. |
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ—idaṃ rūpassa nissaraṇaṃ. |
Removing and giving up desire and greed for form: this is its escape. |
Yaṃ vedanaṃ paṭicca … |
The pleasure and happiness that arise from feeling … |
yaṃ saññaṃ paṭicca … |
perception … |
ye saṅkhāre paṭicca … |
co-doings … |
yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ—ayaṃ viññāṇassa assādo. |
consciousness: this is its gratification. |
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—ayaṃ viññāṇassa ādīnavo. |
That consciousness is impermanent, suffering, and perishable: this is its drawback. |
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ—idaṃ viññāṇassa nissaraṇan”ti. |
Removing and giving up desire and greed for consciousness: this is its escape.” |
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi: |
Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question: |
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? |
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” |
“Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. |
“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Yā kāci vedanā … |
They truly see any kind of feeling … |
yā kāci saññā … |
perception … |
ye keci saṅkhārā … |
co-doings … |
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. |
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” |
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi: |
Now at that time one of the monks had the thought: |
“iti kira bho rūpaṃ anattā, vedanā … saññā … saṅkhārā … viññāṇaṃ anattā; |
“So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self. |
anattakatāni kammāni kathamattānaṃ phusissantī”ti. |
Then what self will the deeds done by not-self affect?” |
Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi: |
Then the Buddha, knowing what that monk was thinking, addressed the monks: |
“Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya. |
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: |
‘Iti kira, bho, rūpaṃ anattā, vedanā … saññā … saṅkhārā … viññāṇaṃ anattā. |
‘So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self. |
Anattakatāni kammāni kathamattānaṃ phusissantī’ti? |
Then what self will the deeds done by not-self affect?’ |
Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu. |
Now, monks, you have been educated by me in questioning with regards to all these things in all such cases. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rūpaṃ niccaṃ vā aniccaṃ vā”ti? |
Is form permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Vedanā … |
“Is feeling … |
saññā … |
perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? |
consciousness permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
Tasmātiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nāparaṃ itthattāyāti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
“Dve khandhā taññeva siyaṃ, |
“Two on the aggregates; exactly the same; and can there be; |
adhivacanañca hetunā; |
on the term; and on the cause; |
Sakkāyena duve vuttā, |
two questions on identity; |
assādaviññāṇakena ca; |
gratification; and that with consciousness: |
Ete dasavidhā vuttā, |
these are the ten questions |
hoti bhikkhu pucchāyā”ti. |
the monk came to ask.” |