Synopsis |
| (derived from B. Sujato 2018/12) | |
Saṃyutta Nikāya 35 |
Linked Discourses 35 |
1. Ajjhattāniccasutta |
1. The Interior as Impermanent |
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. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Cakkhuṃ, bhikkhave, aniccaṃ. |
“monks, the eye 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.’ |
Sotaṃ aniccaṃ. |
The ear is impermanent. … |
Yadaniccaṃ … pe … |
|
ghānaṃ aniccaṃ. |
The nose is impermanent. … |
Yadaniccaṃ … pe … |
|
jivhā aniccā. |
The tongue is impermanent. … |
Yadaniccaṃ taṃ dukkhaṃ; |
|
yaṃ dukkhaṃ tadanattā. |
|
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
|
Kāyo anicco. |
The body is impermanent. … |
Yadaniccaṃ … pe … |
|
mano anicco. |
The mind 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 cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind. |
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 pajānātī”ti. |
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.’” |
2. Ajjhattadukkhasutta |
2. The Interior as Suffering |
“Cakkhuṃ, bhikkhave, dukkhaṃ. |
“monks, the eye 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.’ |
Sotaṃ dukkhaṃ … pe … |
The ear, |
ghānaṃ dukkhaṃ … |
nose, |
jivhā dukkhā … |
tongue, |
kāyo dukkho … |
body, |
mano dukkho. |
and mind are 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 … pe … |
Seeing this … |
nāparaṃ itthattāyāti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
3. Ajjhattānattasutta |
3. The Interior as Not-Self |
“Cakkhuṃ, bhikkhave, anattā. |
“monks, the eye 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.’ |
Sotaṃ anattā … pe … |
The ear, |
ghānaṃ anattā … |
nose, |
jivhā anattā … |
tongue, |
kāyo anattā … |
body, |
mano anattā. |
and mind are 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 … pe … |
Seeing this … |
nāparaṃ itthattāyāti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
4. Bāhirāniccasutta |
4. The Exterior as Impermanent |
“Rūpā, bhikkhave, aniccā. |
“monks, sights are 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.’ |
Saddā … |
Sounds, |
gandhā … |
smells, |
rasā … |
tastes, |
phoṭṭhabbā … |
touches, |
dhammā aniccā. |
and thoughts are 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 rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with sights, sounds, smells, tastes, touches, and thoughts. |
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 pajānātī”ti. |
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.’” |
5. Bāhiradukkhasutta |
5. The Exterior as Suffering |
“Rūpā, bhikkhave, dukkhā. |
“monks, sights are 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.’ …” |
Saddā … |
|
gandhā … |
|
rasā … |
|
phoṭṭhabbā … |
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dhammā dukkhā. |
|
Yaṃ dukkhaṃ tadanattā. |
|
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
|
Evaṃ passaṃ … pe … |
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nāparaṃ itthattāyāti pajānātī”ti. |
|
6. Bāhirānattasutta |
6. The Exterior as Not-Self |
“Rūpā, bhikkhave, anattā. |
“monks, sights are 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.’ …” |
Saddā … pe … |
|
gandhā … |
|
rasā … |
|
phoṭṭhabbā … |
|
dhammā anattā. |
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Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
|
Evaṃ passaṃ … pe … |
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nāparaṃ itthattāyāti pajānātī”ti. |
|
7. Ajjhattāniccātītānāgatasutta |
7. The Interior as Impermanent in the Three Times |
“Cakkhuṃ, bhikkhave, aniccaṃ atītānāgataṃ; |
“monks, the eye of the past and future is impermanent, |
ko pana vādo paccuppannassa. |
not to mention the present. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; |
Seeing this, a learned noble disciple doesn’t worry about the eye of the past, |
anāgataṃ cakkhuṃ nābhinandati; |
they don’t look forward to enjoying the eye in the future, |
paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
and they practice for disenchantment, dispassion, and cessation regarding the eye in the present. |
Sotaṃ aniccaṃ … |
The ear … |
ghānaṃ aniccaṃ … |
nose … |
jivhā aniccā atītānāgatā; |
tongue … |
ko pana vādo paccuppannāya. |
|
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; |
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anāgataṃ jivhaṃ nābhinandati; |
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paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. |
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Kāyo anicco … pe … |
body … |
mano anicco atītānāgato; |
mind of the past and future is impermanent, |
ko pana vādo paccuppannassa. |
not to mention the present. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; |
Seeing this, a learned noble disciple doesn’t worry about the mind of the past, |
anāgataṃ manaṃ nābhinandati; |
they don’t look forward to enjoying the mind in the future, |
paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. |
and they practice for disenchantment, dispassion, and cessation regarding the mind in the present.” |
8. Ajjhattadukkhātītānāgatasutta |
8. The Interior as Suffering in the Three Times |
“Cakkhuṃ, bhikkhave, dukkhaṃ atītānāgataṃ; |
“monks, the eye of the past and future is suffering, |
ko pana vādo paccuppannassa. |
not to mention the present. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; |
Seeing this, a learned noble disciple doesn’t worry about the eye of the past, |
anāgataṃ cakkhuṃ nābhinandati; |
they don’t look forward to enjoying the eye in the future, |
paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
and they practice for disenchantment, dispassion, and cessation regarding the eye in the present. …” |
Sotaṃ dukkhaṃ … pe … |
|
ghānaṃ dukkhaṃ … pe … |
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jivhā dukkhā atītānāgatā; |
|
ko pana vādo paccuppannāya. |
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Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; |
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anāgataṃ jivhaṃ nābhinandati; |
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paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. |
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Kāyo dukkho … pe … |
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mano dukkho atītānāgato; |
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ko pana vādo paccuppannassa. |
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Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; |
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anāgataṃ manaṃ nābhinandati; |
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paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. |
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9. Ajjhattānattātītānāgatasutta |
9. The Interior as Not-Self in the Three Times |
“Cakkhuṃ, bhikkhave, anattā atītānāgataṃ; |
“monks, the eye of the past and future is not-self, |
ko pana vādo paccuppannassa. |
not to mention the present. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; |
Seeing this, a learned noble disciple doesn’t worry about the eye of the past, |
anāgataṃ cakkhuṃ nābhinandati; |
they don’t look forward to enjoying the eye in the future, |
paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
and they practice for disenchantment, dispassion, and cessation regarding the eye in the present. …” |
Sotaṃ anattā … pe … |
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ghānaṃ anattā … pe … |
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jivhā anattā atītānāgatā; |
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ko pana vādo paccuppannāya. |
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Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; |
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anāgataṃ jivhaṃ nābhinandati; |
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paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. |
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Kāyo anattā … pe … |
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mano anattā atītānāgato; |
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ko pana vādo paccuppannassa. |
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Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; |
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anāgataṃ manaṃ nābhinandati; |
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paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. |
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10. Bāhirāniccātītānāgatasutta |
10. The Exterior as Impermanent in the Three Times |
“Rūpā, bhikkhave, aniccā atītānāgatā; |
“monks, sights of the past and future are impermanent, |
ko pana vādo paccuppannānaṃ. |
not to mention the present. …” |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; |
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anāgate rūpe nābhinandati; |
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paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. |
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Saddā … |
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gandhā … |
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rasā … |
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phoṭṭhabbā … |
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dhammā aniccā atītānāgatā; |
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ko pana vādo paccuppannānaṃ. |
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Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; |
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anāgate dhamme nābhinandati; |
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paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. |
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11. Bāhiradukkhātītānāgatasutta |
11. The Exterior as Suffering in the Three Times |
“Rūpā, bhikkhave, dukkhā atītānāgatā; |
“monks, sights of the past and future are suffering, |
ko pana vādo paccuppannānaṃ. |
not to mention the present. …” |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; |
|
anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti … pe …. |
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12. Bāhirānattātītānāgatasutta |
12. The Exterior as Not-Self in the Three Times |
“Rūpā, bhikkhave, anattā atītānāgatā; |
“monks, sights of the past and future are not-self, |
ko pana vādo paccuppannānaṃ. |
not to mention the present. …” |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; |
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anāgate rūpe nābhinandati; |
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paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. |
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Saddā … |
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gandhā … |
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rasā … |
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phoṭṭhabbā … |
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dhammā anattā atītānāgatā; |
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ko pana vādo paccuppannānaṃ. |
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Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; |
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anāgate dhamme nābhinandati; |
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paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. |
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13. Paṭhamapubbesambodhasutta |
13. Before My Awakening (Interior) |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought: |
‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? |
‘What’s the gratification, the drawback, and the escape when it comes to the eye … |
Ko sotassa … pe … |
ear … |
ko ghānassa … |
nose … |
ko jivhāya … |
tongue … |
ko kāyassa … |
body … |
ko manassa assādo, ko ādīnavo, kiṃ nissaraṇan’ti? |
and mind?’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo. |
‘The pleasure and happiness that arise from the eye: this is its gratification. |
Yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ cakkhussa ādīnavo. |
That the eye is impermanent, suffering, and perishable: this is its drawback. |
Yo cakkhusmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ cakkhussa nissaraṇaṃ. |
Removing and giving up desire and greed for the eye: this is its escape. |
Yaṃ sotaṃ … pe … |
The pleasure and happiness that arise from the ear … |
yaṃ ghānaṃ … pe … |
nose … |
yaṃ jivhaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ jivhāya assādo. |
tongue … |
Yaṃ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṃ jivhāya ādīnavo. |
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Yo jivhāya chandarāgavinayo chandarāgappahānaṃ, idaṃ jivhāya nissaraṇaṃ. |
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Yaṃ kāyaṃ … pe … |
body … |
yaṃ manaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manassa assādo. |
mind: this is its gratification. |
Yaṃ mano anicco dukkho vipariṇāmadhammo, ayaṃ manassa ādīnavo. |
That the mind is impermanent, suffering, and perishable: this is its drawback. |
Yo manasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ manassa nissaraṇan’ti. |
Removing and giving up desire and greed for the mind: this is its escape.’ |
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. |
As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. |
Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. |
But when I did truly understand these six interior sense fields’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. |
Ñāṇañca pana me dassanaṃ udapādi: |
Knowledge and vision arose in me: |
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. |
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” |
14. Dutiyapubbesambodhasutta |
14. Before My Awakening (Exterior) |
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought: |
‘ko nu kho rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? |
‘What’s the gratification, the drawback, and the escape when it comes to sights … |
Ko saddānaṃ … pe … |
sounds … |
ko gandhānaṃ … |
smells … |
ko rasānaṃ … |
tastes … |
ko phoṭṭhabbānaṃ … |
touches … |
ko dhammānaṃ assādo, ko ādīnavo, kiṃ nissaraṇan’ti? |
and thoughts?’ …” |
Tassa mayhaṃ, bhikkhave, etadahosi: |
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‘yaṃ kho rūpe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpānaṃ assādo. |
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Yaṃ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṃ rūpānaṃ ādīnavo. |
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Yo rūpesu chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpānaṃ nissaraṇaṃ. |
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Yaṃ sadde … |
|
gandhe … |
|
rase … |
|
phoṭṭhabbe … |
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yaṃ dhamme paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ dhammānaṃ assādo. |
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Yaṃ dhammā aniccā dukkhā vipariṇāmadhammā, ayaṃ dhammānaṃ ādīnavo. |
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Yo dhammesu chandarāgavinayo chandarāgappahānaṃ, idaṃ dhammānaṃ nissaraṇan’ti. |
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15. Paṭhamaassādapariyesanasutta |
15. In Search of Gratification (Interior) |
“Cakkhussāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. |
“monks, I went in search of the eye’s gratification, |
Yo cakkhussa assādo tadajjhagamaṃ. |
and I found it. |
Yāvatā cakkhussa assādo paññāya me so sudiṭṭho. |
I’ve seen clearly with wisdom the full extent of the eye’s gratification. |
Cakkhussāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. |
I went in search of the eye’s drawback, |
Yo cakkhussa ādīnavo tadajjhagamaṃ. |
and I found it. |
Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho. |
I’ve seen clearly with wisdom the full extent of the eye’s drawback. |
Cakkhussāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. |
I went in search of escape from the eye, |
Yaṃ cakkhussa nissaraṇaṃ tadajjhagamaṃ. |
and I found it. |
Yāvatā cakkhussa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. |
I’ve seen clearly with wisdom the full extent of escape from the eye. |
Sotassāhaṃ, bhikkhave … |
I went in search of the ear’s … |
ghānassāhaṃ, bhikkhave … |
nose’s … |
jivhāyāhaṃ bhikkhave, assādapariyesanaṃ acariṃ. |
tongue’s … |
Yo jivhāya assādo tadajjhagamaṃ. |
|
Yāvatā jivhāya assādo paññāya me so sudiṭṭho. |
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Jivhāyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. |
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Yo jivhāya ādīnavo tadajjhagamaṃ. |
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Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho. |
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Jivhāyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. |
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Yaṃ jivhāya nissaraṇaṃ tadajjhagamaṃ. |
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Yāvatā jivhāya nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ … pe … |
body’s … |
manassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. |
mind’s gratification, |
Yo manassa assādo tadajjhagamaṃ. |
and I found it. |
Yāvatā manassa assādo paññāya me so sudiṭṭho. |
I’ve seen clearly with wisdom the full extent of the mind’s gratification. |
Manassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. |
I went in search of the mind’s drawback, |
Yo manassa ādīnavo tadajjhagamaṃ. |
and I found it. |
Yāvatā manassa ādīnavo paññāya me so sudiṭṭho. |
I’ve seen clearly with wisdom the full extent of the mind’s drawback. |
Manassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. |
I went in search of escape from the mind, |
Yaṃ manassa nissaraṇaṃ tadajjhagamaṃ. |
and I found it. |
Yāvatā manassa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. |
I’ve seen clearly with wisdom the full extent of escape from the mind. |
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ … pe … |
As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening … |
paccaññāsiṃ. |
But when I did truly understand … |
Ñāṇañca pana me dassanaṃ udapādi: |
Knowledge and vision arose in me: |
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. |
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” |
16. Dutiyaassādapariyesanasutta |
16. In Search of Gratification (Exterior) |
“Rūpānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. |
“monks, I went in search of the gratification of sights, |
Yo rūpānaṃ assādo tadajjhagamaṃ. |
and I found it. …” |
Yāvatā rūpānaṃ assādo paññāya me so sudiṭṭho. |
|
Rūpānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. |
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Yo rūpānaṃ ādīnavo tadajjhagamaṃ. |
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Yāvatā rūpānaṃ ādīnavo paññāya me so sudiṭṭho. |
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Rūpānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. |
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Yaṃ rūpānaṃ nissaraṇaṃ tadajjhagamaṃ. |
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Yāvatā rūpānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. |
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Saddānāhaṃ, bhikkhave … |
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gandhānāhaṃ, bhikkhave … |
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rasānāhaṃ, bhikkhave … |
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phoṭṭhabbānāhaṃ, bhikkhave … |
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dhammānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. |
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Yo dhammānaṃ assādo tadajjhagamaṃ. |
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Yāvatā dhammānaṃ assādo paññāya me so sudiṭṭho. |
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Dhammānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. |
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Yo dhammānaṃ ādīnavo tadajjhagamaṃ. |
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Yāvatā dhammānaṃ ādīnavo paññāya me so sudiṭṭho. |
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Dhammānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. |
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Yaṃ dhammānaṃ nissaraṇaṃ tadajjhagamaṃ. |
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Yāvatā dhammānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. |
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17. Paṭhamanoceassādasutta |
17. If There Were No Gratification (Interior) |
“No cedaṃ, bhikkhave, cakkhussa assādo abhavissa, nayidaṃ sattā cakkhusmiṃ sārajjeyyuṃ. |
“monks, if there were no gratification in the eye, sentient beings wouldn’t love it. |
Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṃ sārajjanti. |
But because there is gratification in the eye, sentient beings do love it. |
No cedaṃ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṃ sattā cakkhusmiṃ nibbindeyyuṃ. |
If the eye had no drawback, sentient beings wouldn’t grow disenchanted with it. |
Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṃ nibbindanti. |
But because the eye has a drawback, sentient beings do grow disenchanted with it. |
No cedaṃ, bhikkhave, cakkhussa nissaraṇaṃ abhavissa, nayidaṃ sattā cakkhusmā nissareyyuṃ. |
If there were no escape from the eye, sentient beings wouldn’t escape from it. |
Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṃ tasmā sattā cakkhusmā nissaranti. |
But because there is an escape from the eye, sentient beings do escape from it. |
No cedaṃ, bhikkhave, sotassa assādo abhavissa … |
If there were no gratification in the ear … |
no cedaṃ, bhikkhave, ghānassa assādo abhavissa … |
nose … |
no cedaṃ, bhikkhave, jivhāya assādo abhavissa, nayidaṃ sattā jivhāya sārajjeyyuṃ. |
tongue … |
Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti. |
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No cedaṃ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṃ sattā jivhāya nibbindeyyuṃ. |
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Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti. |
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No cedaṃ, bhikkhave, jivhāya nissaraṇaṃ abhavissa, nayidaṃ sattā jivhāya nissareyyuṃ. |
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Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṃ, tasmā sattā jivhāya nissaranti. |
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No cedaṃ, bhikkhave, kāyassa assādo abhavissa … |
body … |
no cedaṃ, bhikkhave, manassa assādo abhavissa, nayidaṃ sattā manasmiṃ sārajjeyyuṃ. |
mind, sentient beings wouldn’t love it. |
Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṃ sārajjanti. |
But because there is gratification in the mind, sentient beings do love it. |
No cedaṃ, bhikkhave, manassa ādīnavo abhavissa, nayidaṃ sattā manasmiṃ nibbindeyyuṃ. |
If the mind had no drawback, sentient beings wouldn’t grow disenchanted with it. |
Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṃ nibbindanti. |
But because the mind has a drawback, sentient beings do grow disenchanted with it. |
No cedaṃ, bhikkhave, manassa nissaraṇaṃ abhavissa, nayidaṃ sattā manasmā nissareyyuṃ. |
If there were no escape from the mind, sentient beings wouldn’t escape from it. |
Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṃ, tasmā sattā manasmā nissaranti. |
But because there is an escape from the mind, sentient beings do escape from it. |
Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. |
As long as sentient beings don’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. |
Yato ca kho, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. |
But when sentient beings truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” |
18. Dutiyanoceassādasutta |
18. If There Were No Gratification (Exterior) |
“No cedaṃ, bhikkhave, rūpānaṃ assādo abhavissa, nayidaṃ sattā rūpesu sārajjeyyuṃ. |
“monks, if there were no gratification in sights, sentient beings wouldn’t love them. …” |
Yasmā ca kho, bhikkhave, atthi rūpānaṃ assādo, tasmā sattā rūpesu sārajjanti. |
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No cedaṃ, bhikkhave, rūpānaṃ ādīnavo abhavissa, nayidaṃ sattā rūpesu nibbindeyyuṃ. |
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Yasmā ca kho, bhikkhave, atthi rūpānaṃ ādīnavo, tasmā sattā rūpesu nibbindanti. |
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No cedaṃ, bhikkhave, rūpānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā rūpehi nissareyyuṃ. |
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Yasmā ca kho, bhikkhave, atthi rūpānaṃ nissaraṇaṃ, tasmā sattā rūpehi nissaranti. |
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No cedaṃ, bhikkhave, saddānaṃ … |
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gandhānaṃ … |
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rasānaṃ … |
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phoṭṭhabbānaṃ … |
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dhammānaṃ assādo abhavissa, nayidaṃ sattā dhammesu sārajjeyyuṃ. |
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Yasmā ca kho, bhikkhave, atthi dhammānaṃ assādo, tasmā sattā dhammesu sārajjanti. |
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No cedaṃ, bhikkhave, dhammānaṃ ādīnavo abhavissa, nayidaṃ sattā dhammesu nibbindeyyuṃ. |
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Yasmā ca kho, bhikkhave, atthi dhammānaṃ ādīnavo, tasmā sattā dhammesu nibbindanti. |
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No cedaṃ, bhikkhave, dhammānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā dhammehi nissareyyuṃ. |
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Yasmā ca kho, bhikkhave, atthi dhammānaṃ nissaraṇaṃ, tasmā sattā dhammehi nissaranti. |
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19. Paṭhamābhinandasutta |
19. Taking Pleasure (Interior) |
“Yo, bhikkhave, cakkhuṃ abhinandati, dukkhaṃ so abhinandati. |
“monks, if you take pleasure in the eye, you take pleasure in suffering. |
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. |
If you take pleasure in suffering, I say you’re not exempt from suffering. |
Yo sotaṃ … pe … |
If you take pleasure in the ear … |
yo ghānaṃ … pe … |
nose … |
yo jivhaṃ abhinandati, dukkhaṃ so abhinandati. |
tongue … |
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi. |
|
Yo kāyaṃ … pe … |
body … |
yo manaṃ abhinandati, dukkhaṃ so abhinandati. |
mind, you take pleasure in suffering. |
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi. |
If you take pleasure in suffering, I say you’re not exempt from suffering. |
“Yo ca kho, bhikkhave, cakkhuṃ nābhinandati, dukkhaṃ so nābhinandati. |
If you don’t take pleasure in the eye, you don’t take pleasure in suffering. |
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. |
If you don’t take pleasure in suffering, I say you’re exempt from suffering. |
Yo sotaṃ … pe … |
If you don’t take pleasure in the ear … |
yo ghānaṃ … pe … |
nose … |
yo jivhaṃ nābhinandati, dukkhaṃ so nābhinandati. |
tongue … |
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. |
|
Yo kāyaṃ … pe … |
body … |
yo manaṃ nābhinandati, dukkhaṃ so nābhinandati. |
mind, you don’t take pleasure in suffering. |
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā”ti vadāmi. |
If you don’t take pleasure in suffering, I say you’re exempt from suffering.” |
20. Dutiyābhinandasutta |
20. Taking Pleasure (Exterior) |
“Yo, bhikkhave, rūpe abhinandati, dukkhaṃ so abhinandati. |
“monks, if you take pleasure in sights, you take pleasure in suffering. |
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. |
If you take pleasure in suffering, I say you’re not exempt from suffering. …” |
Yo sadde … pe … |
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gandhe … |
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rase … |
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phoṭṭhabbe … |
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dhamme abhinandati, dukkhaṃ so abhinandati. |
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Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi. |
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21. Paṭhamadukkhuppādasutta |
21. The Arising of Suffering (Interior) |
“Yo, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. |
“monks, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. |
Yo sotassa … pe … |
The arising, continuation, rebirth, and manifestation of the ear … |
yo ghānassa … |
nose … |
yo jivhāya … |
tongue … |
yo kāyassa … |
body … |
yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. |
and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. |
Yo ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. |
The cessation, settling, and ending of the eye is the cessation of suffering, the settling of diseases, and the ending of old age and death. |
Yo sotassa … |
The cessation, settling, and ending of the ear, |
yo ghānassa … |
nose, |
yo jivhāya … |
tongue, |
yo kāyassa … |
body, |
yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. |
and mind is the cessation of suffering, the settling of diseases, and the ending of old age and death.” |
22. Dutiyadukkhuppādasutta |
22. The Arising of Suffering (Exterior) |
“Yo, bhikkhave, rūpānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. |
“monks, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. |
Yo saddānaṃ … pe … |
The arising, continuation, rebirth, and manifestation of sounds, |
yo gandhānaṃ … |
smells, |
yo rasānaṃ … |
tastes, |
yo phoṭṭhabbānaṃ … |
touches, |
yo dhammānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. |
and thoughts is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. |
Yo ca kho, bhikkhave, rūpānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. |
The cessation, settling, and ending of sights, |
Yo saddānaṃ … pe … |
sounds, |
yo gandhānaṃ … |
smells, |
yo rasānaṃ … |
tastes, |
yo phoṭṭhabbānaṃ … |
touches, |
yo dhammānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. |
and thoughts is the cessation of suffering, the settling of diseases, and the ending of old age and death.” |
23. Sabbasutta |
23. All |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Sabbaṃ vo, bhikkhave, desessāmi. |
“monks, I will teach you the all. |
Taṃ suṇātha. |
Listen … |
Kiñca, bhikkhave, sabbaṃ? |
And what is the all? |
Cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca— |
It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts. |
idaṃ vuccati, bhikkhave, sabbaṃ. |
This is called the all. |
Yo, bhikkhave, evaṃ vadeyya: |
monks, suppose someone was to say: |
‘ahametaṃ sabbaṃ paccakkhāya aññaṃ sabbaṃ paññāpessāmī’ti, tassa vācāvatthukamevassa; |
‘I’ll reject this all and describe another all.’ They’d have no grounds for that, |
puṭṭho ca na sampāyeyya, uttariñca vighātaṃ āpajjeyya. |
they’d be stumped by questions, and, in addition, they’d get frustrated. |
Taṃ kissa hetu? |
Why is that? |
Yathā taṃ, bhikkhave, avisayasmin”ti. |
Because they’re out of their element.” |
24. Pahānasutta |
24. Giving Up |
“Sabbappahānāya vo, bhikkhave, dhammaṃ desessāmi. |
“monks, I will teach you the principle for giving up the all. |
Taṃ suṇātha. |
Listen … |
Katamo ca, bhikkhave, sabbappahānāya dhammo? |
And what is the principle for giving up the all? |
Cakkhuṃ, bhikkhave, pahātabbaṃ, rūpā pahātabbā, cakkhuviññāṇaṃ pahātabbaṃ, cakkhusamphasso pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ … pe … |
The eye should be given up. Sights should be given up. Eye consciousness should be given up. Eye contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should also be given up. |
tongue … |
The ear … nose … |
body … |
jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṃ pahātabbaṃ, jivhāsamphasso pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. |
mind should be given up. Thoughts should be given up. Mind consciousness should be given up. Mind contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up. |
Kāyo pahātabbo … |
This is the principle for giving up the all.” |
mano pahātabbo, dhammā pahātabbā, manoviññāṇaṃ pahātabbaṃ, manosamphasso pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. |
| Ayaṃ kho, bhikkhave, sabbappahānāya dhammo”ti. | |
25. Abhiññāpariññāpahānasutta |
25. Giving Up By Direct Knowledge and Complete Understanding |
“Sabbaṃ abhiññā pariññā pahānāya vo, bhikkhave, dhammaṃ desessāmi. |
“monks, I will teach you the principle for giving up the all by direct knowledge and complete understanding. |
Taṃ suṇātha. |
Listen … |
Katamo ca, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo? |
And what is the principle for giving up the all by direct knowledge and complete understanding? |
Cakkhuṃ, bhikkhave, abhiññā pariññā pahātabbaṃ, rūpā abhiññā pariññā pahātabbā, cakkhuviññāṇaṃ abhiññā pariññā pahātabbaṃ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ … pe … |
The eye should be given up by direct knowledge and complete understanding. Sights should be given up by direct knowledge and complete understanding. Eye consciousness should be given up by direct knowledge and complete understanding. Eye contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should be given up by direct knowledge and complete understanding. |
tongue … |
The ear … nose … |
body … |
jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṃ abhiññā pariññā pahātabbaṃ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. |
mind should be given up by direct knowledge and complete understanding. Thoughts should be given up by direct knowledge and complete understanding. Mind consciousness should be given up by direct knowledge and complete understanding. Mind contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up by direct knowledge and complete understanding. |
Kāyo abhiññā pariññā pahātabbo … |
This is the principle for giving up the all by direct knowledge and complete understanding.” |
mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṃ abhiññā pariññā pahātabbaṃ, manosamphasso abhiññā pariññā pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. |
| Ayaṃ kho, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo”ti. | |
26. Paṭhamaaparijānanasutta |
26. Without Completely Understanding (1st) |
“Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
“monks, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering. |
Kiñca, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? |
And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering? |
Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
Without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering. |
Rūpe anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
Without directly knowing and completely understanding sights … |
Cakkhuviññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
eye consciousness … |
Cakkhusamphassaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
eye contact … |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya … pe … |
painful, pleasant, or neutral feeling that arises conditioned by eye contact, without dispassion for it and giving it up, you can’t end suffering. |
jivhaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
Without directly knowing and completely understanding the ear … the nose … the tongue … |
Rase … pe … |
|
jivhāviññāṇaṃ … pe … |
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jivhāsamphassaṃ … pe … |
|
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
|
Kāyaṃ … pe … |
the body … |
manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
the mind, without dispassion for it and giving it up, you can’t end suffering. |
Dhamme … pe … |
Without directly knowing and completely understanding thoughts … |
manoviññāṇaṃ … pe … |
mind consciousness … |
manosamphassaṃ … pe … |
mind contact … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
painful, pleasant, or neutral feeling that arises conditioned by mind contact, without dispassion for it and giving it up, you can’t end suffering. |
Idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering. |
Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering. |
Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? |
And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering? |
Cakkhuṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
By directly knowing and completely understanding the eye … |
Rūpe abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
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Cakkhuviññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
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Cakkhusamphassaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
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Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya … pe … |
|
jivhaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
the ear … the nose … the tongue … |
Rase … pe … |
|
jivhāviññāṇaṃ … pe … |
|
jivhāsamphassaṃ … pe … |
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yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
|
Kāyaṃ … pe … |
the body … |
manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
the mind, having dispassion for it and giving it up, you can end suffering. |
Dhamme … pe … |
By directly knowing and completely understanding thoughts … |
manoviññāṇaṃ … pe … |
mind consciousness … |
manosamphassaṃ … pe … |
mind contact … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
painful, pleasant, or neutral feeling that arises conditioned by mind contact, having dispassion for it and giving it up, you can end suffering. |
Idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. |
This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.” |
27. Dutiyaaparijānanasutta |
27. Without Completely Understanding (2nd) |
“Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
“monks, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering. |
Kiñca, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? |
And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering? |
Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā … pe … |
The eye, sights, eye consciousness, and things cognizable by eye consciousness. |
yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; |
The ear … nose … tongue … |
yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; |
body … |
yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā— |
The mind, thoughts, mind consciousness, and things cognizable by mind consciousness. |
idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering. |
Sabbaṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering. |
Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? |
And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering? |
Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā … pe … |
The eye, sights, eye consciousness, and things cognizable by eye consciousness. |
yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; |
The ear … nose … tongue … |
yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; |
body … |
yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā— |
The mind, thoughts, mind consciousness, and things cognizable by mind consciousness. |
idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. |
This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.” |
28. Ādittasutta |
28. Burning |
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena. |
At one time the Buddha was staying near Gayā on Gayā Head together with a thousand monks. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“sabbaṃ, bhikkhave, ādittaṃ. |
“monks, all is burning. |
Kiñca, bhikkhave, sabbaṃ ādittaṃ? |
And what is the all that is burning? |
Cakkhu, bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also burning. |
Kena ādittaṃ? |
Burning with what? |
‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi … pe … |
Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress. |
jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ, jivhāsamphasso āditto. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
The ear … nose … tongue … body … |
Kena ādittaṃ? |
|
‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi … pe … |
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mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ, manosamphasso āditto. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
The mind is burning. Thoughts are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also burning. |
Kena ādittaṃ? |
Burning with what? |
‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi. |
Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress, I say. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe … |
Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. |
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. |
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 pajānātī”ti. |
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.’” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ. |
Satisfied, the monks were happy with what the Buddha said. |
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsūti. |
And while this discourse was being spoken, the minds of the thousand monks were freed from defilements by not grasping. |
29. Addhabhūtasutta |
29. Oppressed |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“sabbaṃ, bhikkhave, addhabhūtaṃ. |
“monks, all is oppressed. |
Kiñca, bhikkhave, sabbaṃ addhabhūtaṃ? |
And what is the all that is oppressed? |
Cakkhu, bhikkhave, addhabhūtaṃ, rūpā addhabhūtā, cakkhuviññāṇaṃ addhabhūtaṃ, cakkhusamphasso addhabhūto, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. |
The eye is oppressed. Sights are oppressed. Eye consciousness is oppressed. Eye contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also oppressed. |
Kena addhabhūtaṃ? |
Oppressed by what? |
‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi … pe … |
Oppressed by the fires of greed, hate, and delusion. Oppressed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say. |
jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṃ addhabhūtaṃ, jivhāsamphasso addhabhūto, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. |
The ear … nose … tongue … |
Kena addhabhūtaṃ? |
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‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi. |
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Kāyo addhabhūto … pe … |
body … |
mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṃ addhabhūtaṃ, manosamphasso addhabhūto, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. |
mind is oppressed. Thoughts are oppressed. Mind consciousness is oppressed. Mind contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also oppressed. |
Kena addhabhūtaṃ? |
Oppressed by what? |
‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi. |
Oppressed by greed, hate, and delusion. Oppressed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe … |
Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. |
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. |
Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ ‘vimuttam’iti 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 pajānātī”ti. |
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.’” |
30. Samugghātasāruppasutta |
30. The Appropriate Practice for Uprooting |
“Sabbamaññitasamugghātasāruppaṃ vo, bhikkhave, paṭipadaṃ desessāmi. |
“monks, I will teach you the appropriate practice for uprooting all conceiving. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmīti. |
Listen and pay close attention, I will speak. … |
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā? |
And what is the appropriate practice for uprooting all conceiving? |
Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. |
It’s when a monk does not conceive the eye, does not conceive regarding the eye, does not conceive as the eye, and does not conceive ‘the eye is mine.’ |
Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati. |
They don’t conceive sights, they don’t conceive regarding sights, they don’t conceive as sights, and they don’t conceive ‘sights are mine.’ |
Cakkhuviññāṇaṃ na maññati, cakkhuviññāṇasmiṃ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṃ meti na maññati. |
They don’t conceive eye consciousness … |
Cakkhusamphassaṃ na maññati, cakkhusamphassasmiṃ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati. |
eye contact … |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati … pe … |
They don’t conceive the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive regarding that, they don’t conceive as that, and they don’t conceive ‘that is mine.’ |
jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. |
They don’t conceive the ear … nose … tongue … |
Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati. |
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Jivhāviññāṇaṃ na maññati, jivhāviññāṇasmiṃ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṃ meti na maññati. |
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Jivhāsamphassaṃ na maññati, jivhāsamphassasmiṃ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati. |
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Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati … pe … |
body … |
manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. |
mind … |
Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati. |
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Manoviññāṇaṃ na maññati, manoviññāṇasmiṃ na maññati, manoviññāṇato na maññati, manoviññāṇaṃ meti na maññati. |
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Manosamphassaṃ na maññati, manosamphassasmiṃ na maññati, manosamphassato na maññati, manosamphasso meti na maññati. |
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Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. |
They don’t conceive the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive regarding that, they don’t conceive as that, and they don’t conceive ‘that is mine.’ |
Sabbaṃ na maññati, sabbasmiṃ na maññati, sabbato na maññati, sabbaṃ meti na maññati. |
They don’t conceive all, they don’t conceive regarding all, they don’t conceive as all, and they don’t conceive ‘all is mine.’ |
So evaṃ amaññamāno na ca kiñci loke upādiyati. |
Not conceiving, they don’t grasp at anything in the world. |
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. |
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd. |
‘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 kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā”ti. |
This is the appropriate practice for uprooting all conceiving.” |
31. Paṭhamasamugghātasappāyasutta |
31. The Practice Conducive to Uprooting (1st) |
“Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. |
“monks, I will teach you the practice that’s conducive to uprooting all identifying. |
Taṃ suṇātha. |
Listen … |
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? |
And what is the practice that’s conducive to uprooting all identifying? |
Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. |
It’s when a monk does not identify with the eye, does not identify in the eye, does not identify from the eye, and does not identify: ‘The eye is mine.’ |
Rūpe na maññati … pe … |
They don’t identify with sights … |
cakkhuviññāṇaṃ na maññati, cakkhusamphassaṃ na maññati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. |
eye consciousness … eye contact. And they don’t identify with the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t identify in that, they don’t identify from that, and they don’t identify: ‘That is mine.’ |
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. |
For whatever you identify with, whatever you identify in, whatever you identify from, and whatever you identify as ‘mine’: that becomes something else. |
Aññathābhāvī bhavasatto loko bhavamevābhinandati … pe … |
The world is attached to being, taking pleasure only in being, yet it becomes something else. |
jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. |
They don’t identify with the ear … nose … tongue … |
Rase na maññati … pe … |
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jivhāviññāṇaṃ na maññati, jivhāsamphassaṃ na maññati. |
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Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. |
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Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. |
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Aññathābhāvī bhavasatto loko bhavamevābhinandati … pe … |
body … |
manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. |
mind … |
Dhamme na maññati … pe … |
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manoviññāṇaṃ na maññati, manosamphassaṃ na maññati. |
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Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. |
They don’t identify with the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t identify in that, they don’t identify from that, and they don’t identify: ‘That is mine.’ |
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. |
For whatever you identify with, whatever you identify in, whatever you identify from, and whatever you identify as ‘mine’: that becomes something else. |
Aññathābhāvī bhavasatto loko bhavamevābhinandati. |
The world is attached to being, taking pleasure only in being, yet it becomes something else. |
Yāvatā, bhikkhave, khandhadhātuāyatanaṃ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. |
As far as the aggregates, elements, and sense fields extend, they don’t identify with that, they don’t identify in that, they don’t identify from that, and they don’t identify: ‘That is mine.’ |
So evaṃ amaññamāno na ca kiñci loke upādiyati. |
Not identifying, they don’t grasp at anything in the world. |
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. |
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd. |
‘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 kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti. |
This is the practice that’s conducive to uprooting all identifying.” |
32. Dutiyasamugghātasappāyasutta |
32. The Practice Conducive to Uprooting (2nd) |
“Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. |
“monks, I will teach you the practice that’s conducive to uprooting all identifying. |
Taṃ suṇātha. |
Listen … |
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? |
And what is the practice that’s conducive to uprooting all identifying? |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye 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 liable to fall apart, 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.” |
“Rūpā … pe … |
“Are sights … |
cakkhuviññāṇaṃ … |
eye consciousness … |
cakkhusamphasso nicco vā anicco vā”ti? |
eye contact … |
“Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti? |
The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that 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 liable to fall apart, 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” … pe …. |
“No, sir.” … |
“Jivhā niccā vā aniccā vā”ti? |
“Is the ear … nose … tongue … |
“Aniccaṃ, bhante” … pe … |
|
dhammā … |
body … mind … |
manoviññāṇaṃ … |
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manosamphasso nicco vā anicco vā”ti? |
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“Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti? |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.” |
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. |
“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe … |
And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. |
jivhāyapi nibbindati, rasesupi … pe … yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …. |
They grow disenchanted with the ear … nose … tongue … body … |
Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. |
They grow disenchanted with the mind, thoughts, mind consciousness, and mind contact. |
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. |
And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. |
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 kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti. |
This is the practice that’s conducive to uprooting all identifying.” |
33–42. Jātidhammādisuttadasaka |
33–42. Ten on Liable to Be Reborn, Etc. |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Tatra kho … pe … |
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“sabbaṃ, bhikkhave, jātidhammaṃ. |
“monks, all is liable to be reborn. |
Kiñca, bhikkhave, sabbaṃ jātidhammaṃ? |
And what is the all that is liable to be reborn? |
Cakkhu, bhikkhave, jātidhammaṃ. |
The eye, |
Rūpā … |
sights, |
cakkhuviññāṇaṃ … |
eye consciousness, |
cakkhusamphasso jātidhammo. |
and eye contact are liable to be reborn. |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ … pe … |
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also liable to be reborn. |
jivhā … |
The ear … nose … tongue … |
rasā … |
|
jivhāviññāṇaṃ … |
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jivhāsamphasso … |
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yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. |
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Kāyo … pe … |
body … |
mano jātidhammo, dhammā jātidhammā, manoviññāṇaṃ jātidhammaṃ, manosamphasso jātidhammo. |
The mind, thoughts, mind consciousness, and mind contact are liable to be reborn. |
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. |
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also liable to be reborn. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi … cakkhuviññāṇepi … cakkhusamphassepi … pe … |
Seeing this a learned noble disciple grows disenchanted … |
nāparaṃ itthattāyāti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
“Sabbaṃ, bhikkhave, jarādhammaṃ … |
“monks, all is liable to grow old. …” |
saṅkhittaṃ. |
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“Sabbaṃ, bhikkhave, byādhidhammaṃ … |
“monks, all is liable to fall sick. …” |
saṅkhittaṃ. |
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“Sabbaṃ, bhikkhave, maraṇadhammaṃ … |
“monks, all is liable to die. …” |
saṅkhittaṃ. |
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“Sabbaṃ, bhikkhave, sokadhammaṃ … |
“monks, all is liable to sorrow. …” |
saṅkhittaṃ. |
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“Sabbaṃ, bhikkhave, saṅkilesikadhammaṃ … |
“monks, all is liable to be corrupted. …” |
saṅkhittaṃ. |
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“Sabbaṃ, bhikkhave, khayadhammaṃ … |
“monks, all is liable to end. …” |
saṅkhittaṃ. |
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“Sabbaṃ, bhikkhave, vayadhammaṃ … |
“monks, all is liable to vanish. …” |
saṅkhittaṃ. |
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“Sabbaṃ, bhikkhave, samudayadhammaṃ … |
“monks, all is liable to originate. …” |
saṅkhittaṃ. |
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“Sabbaṃ, bhikkhave, nirodhadhammaṃ … |
“monks, all is liable to cease. …” |
saṅkhittaṃ. |
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43–51. Aniccādisuttanavaka |
43–51. Nine on Impermanence, Etc. |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Tatra kho … pe … |
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“sabbaṃ, bhikkhave, aniccaṃ. |
“monks, all is impermanent. |
Kiñca, bhikkhave, sabbaṃ aniccaṃ? |
And what is the all that is impermanent? |
Cakkhu, bhikkhave, aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco. |
The eye, sights, eye consciousness, and eye contact are impermanent. |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ … pe … |
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. |
jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco. |
The ear … nose … tongue … |
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. |
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Kāyo anicco … pe … |
body … |
mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco. |
The mind, thoughts, mind consciousness, and mind contact are impermanent. |
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. |
The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted … |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe … |
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manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, |
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yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. |
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Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
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‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. |
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.’” |
“Sabbaṃ, bhikkhave, dukkhaṃ … pe …. |
“monks, all is suffering. …” |
“Sabbaṃ, bhikkhave, anattā … pe …. |
“monks, all is not-self. …” |
“Sabbaṃ, bhikkhave, abhiññeyyaṃ … pe …. |
“monks, all is to be directly known. …” |
“Sabbaṃ, bhikkhave, pariññeyyaṃ … pe …. |
“monks, all is to be completely understood. …” |
“Sabbaṃ, bhikkhave, pahātabbaṃ … pe …. |
“monks, all is to be given up. …” |
“Sabbaṃ, bhikkhave, sacchikātabbaṃ … pe …. |
“monks, all is to be realized. …” |
“Sabbaṃ, bhikkhave, abhiññāpariññeyyaṃ … pe …. |
“monks, all is to be directly known and completely understood. …” |
“Sabbaṃ, bhikkhave, upaddutaṃ … pe …. |
“monks, all is troubled. …” |
Saṃyutta Nikāya 35 |
Linked Discourses 35 |
52. Upassaṭṭhasutta |
52. Disturbed |
“Sabbaṃ, bhikkhave, upassaṭṭhaṃ. |
“monks, all is disturbed. |
Kiñca, bhikkhave, sabbaṃ upassaṭṭhaṃ? |
And what is the all that is disturbed? |
Cakkhu, bhikkhave, upassaṭṭhaṃ, rūpā upassaṭṭhā, cakkhuviññāṇaṃ upassaṭṭhaṃ, cakkhusamphasso upassaṭṭho. |
The eye, sights, eye consciousness, and eye contact are disturbed. |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ … pe … |
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also disturbed. |
jivhā upassaṭṭhā, rasā upassaṭṭhā, jivhāviññāṇaṃ upassaṭṭhaṃ, jivhāsamphasso upassaṭṭho. |
The ear … nose … tongue … |
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. |
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Kāyo upassaṭṭho … |
body … |
mano upassaṭṭho, dhammā upassaṭṭhā, manoviññāṇaṃ upassaṭṭhaṃ, manosamphasso upassaṭṭho. |
The mind, thoughts, mind consciousness, and mind contact are disturbed. |
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. |
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also disturbed. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted … |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe … |
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manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. |
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Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. |
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Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
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‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. |
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.’” |
53. Avijjāpahānasutta |
53. Giving Up Ignorance |
Sāvatthinidānaṃ. |
At Sāvatthī. |
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: |
“kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī”ti? |
“Sir, how does one know and see so as to give up ignorance and give rise to knowledge?” |
“Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. |
“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. |
Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. |
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Cakkhuviññāṇaṃ … |
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cakkhusamphassaṃ … |
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yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. |
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. |
Sotaṃ … |
Knowing and seeing the ear … |
ghānaṃ … |
nose … |
jivhaṃ … |
tongue … |
kāyaṃ … |
body … |
manaṃ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. |
Knowing and seeing the mind, thoughts, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. |
Dhamme … |
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manoviññāṇaṃ … |
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manosamphassaṃ … |
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yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. |
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises. |
Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī”ti. |
That’s how to know and see so as to give up ignorance and give rise to knowledge.” |
54. Saṃyojanappahānasutta |
54. Giving Up Fetters |
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato, saṃyojanā pahīyantī”ti? |
“Sir, how does one know and see so that the fetters are given up?” |
“Cakkhuṃ kho, bhikkhu, aniccato jānato passato saṃyojanā pahīyanti. |
“monk, knowing and seeing the eye as impermanent, the fetters are given up …” |
Rūpe … |
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cakkhuviññāṇaṃ … |
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cakkhusamphassaṃ … |
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yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. |
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Sotaṃ … |
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ghānaṃ … |
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jivhaṃ … |
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kāyaṃ … |
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manaṃ … |
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dhamme … |
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manoviññāṇaṃ … |
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manosamphassaṃ … |
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yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. |
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Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā pahīyantī”ti. |
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55. Saṃyojanasamugghātasutta |
55. Uprooting the Fetters |
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato saṃyojanā samugghātaṃ gacchantī”ti? |
“Sir, how does one know and see so that the fetters are uprooted?” |
“Cakkhuṃ kho, bhikkhu, anattato jānato passato saṃyojanā samugghātaṃ gacchanti. |
“monk, knowing and seeing the eye as not-self, the fetters are uprooted …” |
Rūpe anattato … |
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cakkhuviññāṇaṃ … |
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cakkhusamphassaṃ … |
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yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. |
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Sotaṃ … |
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ghānaṃ … |
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jivhaṃ … |
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kāyaṃ … |
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manaṃ … |
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dhamme … |
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manoviññāṇaṃ … |
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manosamphassaṃ … |
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yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. |
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Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā samugghātaṃ gacchantī”ti. |
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56. Āsavapahānasutta |
56. Giving Up Defilements |
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā pahīyantī”ti … pe …. |
“Sir, how does one know and see so that the defilements are given up?” … |
57. Āsavasamugghātasutta |
57. Uprooting Defilements |
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā samugghātaṃ gacchantī”ti … pe …. |
“Sir, how does one know and see so that the defilements are uprooted?” … |
58. Anusayapahānasutta |
58. Giving Up Tendencies |
“Kathaṃ nu kho … pe … anusayā pahīyantī”ti … pe …. |
“Sir, how does one know and see so that the underlying tendencies are given up?” … |
59. Anusayasamugghātasutta |
59. Uprooting Tendencies |
“Kathaṃ nu kho … pe … |
“Sir, how does one know and see so that the underlying tendencies are uprooted?” … |
anusayā samugghātaṃ gacchantī”ti? |
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“Cakkhuṃ kho, bhikkhu, anattato jānato passato anusayā samugghātaṃ gacchanti … pe … |
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sotaṃ … |
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ghānaṃ … |
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jivhaṃ … |
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kāyaṃ … |
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manaṃ … |
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dhamme … |
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manoviññāṇaṃ … |
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manosamphassaṃ … |
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yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato anusayā samugghātaṃ gacchanti. |
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Evaṃ kho, bhikkhu, jānato evaṃ passato anusayā samugghātaṃ gacchantī”ti. |
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60. Sabbupādānapariññāsutta |
60. The Complete Understanding of All Grasping |
“Sabbupādānapariññāya vo, bhikkhave, dhammaṃ desessāmi. |
“monks, I will teach you the principle for the complete understanding of all grasping. |
Taṃ suṇātha. |
Listen … |
Katamo ca, bhikkhave, sabbupādānapariññāya dhammo? |
And what is the principle for the complete understanding of all grasping? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā. |
Contact is a condition for feeling. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, eye contact, and feeling. |
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādānan’ti pajānāti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely understood grasping.’ |
Sotañca paṭicca sadde ca uppajjati … |
Ear consciousness arises dependent on the ear and sounds. … |
ghānañca paṭicca gandhe ca … |
Nose consciousness arises dependent on the nose and smells. … |
jivhañca paṭicca rase ca … |
Tongue consciousness arises dependent on the tongue and tastes. … |
kāyañca paṭicca phoṭṭhabbe ca … |
Body consciousness arises dependent on the body and touches. … |
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā. |
Contact is a condition for feeling. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with the mind, thoughts, mind consciousness, mind contact, and feeling. |
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādānan’ti pajānāti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely understood grasping.’ |
Ayaṃ kho, bhikkhave, sabbupādānapariññāya dhammo”ti. |
This is the principle for the complete understanding of all grasping.” |
61. Paṭhamasabbupādānapariyādānasutta |
61. The Depletion of All Fuel (1st) |
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. |
“monks, I will teach you the principle for depleting all fuel. |
Taṃ suṇātha. |
Listen … |
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? |
And what is the principle for depleting all fuel? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā. |
Contact is a condition for feeling. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, eye contact, and feeling. |
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādānan’ti pajānāti … pe … |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely depleted grasping.’ |
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe … |
Ear … nose … tongue … body … |
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā. |
Contact is a condition for feeling. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with the mind, thoughts, mind consciousness, mind contact, and feeling. |
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādānan’ti pajānāti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely depleted grasping.’ |
Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti. |
This is the principle for depleting all fuel.” |
62. Dutiyasabbupādānapariyādānasutta |
62. The Depletion of All Fuel (2nd) |
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. |
“monks, I will teach you the principle for depleting all fuel. |
Taṃ suṇātha. |
Listen … |
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? |
And what is the principle for depleting all fuel? |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye 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 liable to fall apart, 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.” |
“Rūpā … pe … |
“Sights … |
cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? |
eye consciousness … |
“Cakkhusamphasso nicco vā anicco vā”ti? |
eye contact … |
“Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti? |
The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?” |
“Aniccaṃ, bhante” … pe …. |
“Impermanent, sir.” … |
“Sotaṃ … |
“Ear … |
ghānaṃ … |
nose … |
jivhā … |
tongue … |
kāyo … |
body … |
mano … |
mind … |
dhammā … |
thoughts … |
manoviññāṇaṃ … |
mind consciousness … |
manosamphasso … |
mind contact … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi niccaṃ vā aniccaṃ vā”ti? |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.” |
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. |
“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe … |
And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. |
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati … pe … |
They grow disenchanted with the ear … nose … tongue … body … |
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. |
They grow disenchanted with the mind, thoughts, mind consciousness, and mind contact. |
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. |
And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. |
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 kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti. |
This is the principle for depleting all fuel.” |
63. Paṭhamamigajālasutta |
63. With Migajāla (1st) |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho āyasmā migajālo yena bhagavā … pe … |
Then Venerable Migajāla went up to the Buddha … |
ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca: |
and said to him: |
“‘ekavihārī, ekavihārī’ti, bhante, vuccati. |
“Sir, they speak of one who lives alone. |
Kittāvatā nu kho, bhante, ekavihārī hoti, kittāvatā ca pana sadutiyavihārī hotī”ti? |
How is one who lives alone defined? And how is living with a partner defined?” |
“Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
“Migajāla, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
If a monk approves, welcomes, and keeps clinging to them, |
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. |
this gives rise to relishing. |
Nandiyā sati sārāgo hoti; |
When there’s relishing there’s lust. |
sārāge sati saṃyogo hoti. |
When there’s lust there is a fetter. |
Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. |
A monk who is fettered by relishing is said to live with a partner. |
… pe … |
There are sounds … smells … tastes … touches … |
Santi kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
If a monk approves, welcomes, and keeps clinging to them, |
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. |
this gives rise to relishing. |
Nandiyā sati sārāgo hoti; |
When there’s relishing there’s lust. |
sārāge sati saṃyogo hoti. |
When there’s lust there is a fetter. |
Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. |
A monk who is fettered by relishing is said to live with a partner. |
Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni; |
A monk who lives like this is said to live with a partner, even if they frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat. |
atha kho sadutiyavihārīti vuccati. |
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Taṃ kissa hetu? |
Why is that? |
Taṇhā hissa dutiyā, sāssa appahīnā. |
For craving is their partner, and they haven’t given it up. |
Tasmā ‘sadutiyavihārī’ti vuccati. |
That’s why they’re said to live with a partner. |
Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
If a monk doesn’t approve, welcome, and keep clinging to them, |
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. |
relishing ceases. |
Nandiyā asati sārāgo na hoti; |
When there’s no relishing there’s no lust. |
sārāge asati saṃyogo na hoti. |
When there’s no lust there’s no fetter. |
Nandisaṃyojanavisaṃyutto kho, migajāla, bhikkhu ekavihārīti vuccati … pe … |
A monk who is not fettered by relishing is said to live alone. |
santi ca kho, migajāla, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
If a monk doesn’t approve, welcome, and keep clinging to them, |
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. |
relishing ceases. |
Nandiyā asati sārāgo na hoti; |
When there’s no relishing there’s no lust. |
sārāge asati saṃyogo na hoti. |
When there’s no lust there’s no fetter. |
Nandisaṃyojanavippayutto kho, migajāla, bhikkhu ekavihārīti vuccati. |
A monk who is not fettered by relishing is said to live alone. |
Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi gāmante viharati ākiṇṇo bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. |
A monk who lives like this is said to live alone, even if they live in the neighborhood of a village crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples. |
Atha kho ekavihārīti vuccati. |
|
Taṃ kissa hetu? |
Why is that? |
Taṇhā hissa dutiyā, sāssa pahīnā. |
For craving is their partner, and they have given it up. |
Tasmā ‘ekavihārī’ti vuccatī”ti. |
That’s why they’re said to live alone.” |
64. Dutiyamigajālasutta |
64. With Migajāla (2nd) |
Atha kho āyasmā migajālo yena bhagavā tenupasaṅkami … pe … |
Then Venerable Migajāla went up to the Buddha … |
ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca: |
and said to him: |
“sādhu me, bhante, bhagavā saṅkhittena 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.” |
“Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
“Migajāla, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
If a monk approves, welcomes, and keep clinging to them, |
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. |
this gives rise to relishing. |
Nandisamudayā dukkhasamudayo, migajālāti vadāmi … pe … |
Relishing is the origin of suffering, I say. |
santi ca kho, migajāla, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
If a monk approves, welcomes, and keeps clinging to them, |
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. |
this gives rise to relishing. |
Nandisamudayā dukkhasamudayo, migajālāti vadāmi. |
Relishing is the origin of suffering, I say. |
Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. |
If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases. |
Nandinirodhā dukkhanirodho, migajālāti vadāmi … pe … |
When relishing ceases, suffering ceases, I say. |
santi ca kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā … pe … |
There are sounds … smells … tastes … touches … |
santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. |
If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases. |
Nandinirodhā dukkhanirodho, migajālāti vadāmī”ti. |
When relishing ceases, suffering ceases, I say.” |
Atha kho āyasmā migajālo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
And then Venerable Migajāla 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 āyasmā migajālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharato nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
Then Migajāla, 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 panāyasmā migajālo arahataṃ ahosīti. |
And Migajāla became one of the perfected. |
65. Paṭhamasamiddhimārapañhāsutta |
65. Samiddhi’s Question About Māra |
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Atha kho āyasmā samiddhi yena bhagavā … pe … |
Then Venerable Samiddhi went up to the Buddha … |
bhagavantaṃ etadavoca: |
and said to him: |
“‘māro, māro’ti, bhante, vuccati. |
“Sir, they speak of this thing called ‘Māra’. |
Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā”ti? |
How do we define Māra or what is known as Māra?” |
“Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. |
“Samiddhi, where there is the eye, sights, eye consciousness, and phenomena to be known by eye consciousness, there is Māra or what is known as Māra. |
Atthi sotaṃ, atthi saddā, atthi sotaviññāṇaṃ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. |
Where there is the ear, sounds, ear consciousness, and phenomena to be known by ear consciousness, there is Māra or what is known as Māra. |
Atthi ghānaṃ, atthi gandhā, atthi ghānaviññāṇaṃ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. |
Where there is the nose, smells, nose consciousness, and phenomena to be known by nose consciousness, there is Māra or what is known as Māra. |
Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṃ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. |
Where there is the tongue, tastes, tongue consciousness, and phenomena to be known by tongue consciousness, there is Māra or what is known as Māra. |
Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṃ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. |
Where there is the body, touches, body consciousness, and phenomena to be known by body consciousness, there is Māra or what is known as Māra. |
Atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. |
Where there is the mind, thoughts, mind consciousness, and phenomena to be known by mind consciousness, there is Māra or what is known as Māra. |
Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. |
Where there is no eye, no sights, no eye consciousness, and no phenomena to be known by eye consciousness, there is no Māra or what is known as Māra. |
Natthi sotaṃ … pe … |
Where there is no ear … |
natthi ghānaṃ … pe … |
no nose … |
natthi jivhā, natthi rasā, natthi jivhāviññāṇaṃ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. |
no tongue … |
Natthi kāyo … pe …. |
no body … |
Natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā”ti. |
Where there is no mind, no thoughts, no mind consciousness, and no phenomena to be known by mind consciousness, there is no Māra or what is known as Māra.” |
66. Samiddhisattapañhāsutta |
66. Samiddhi’s Question About a Sentient Being |
“‘Satto, satto’ti, bhante, vuccati. |
“Sir, they speak of this thing called a ‘sentient being’. |
Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā”ti … pe …. |
How do we define a sentient being or what is known as a sentient being?” … |
67. Samiddhidukkhapañhāsutta |
67. Samiddhi’s Question About Suffering |
“‘Dukkhaṃ, dukkhan’ti, bhante, vuccati. |
“Sir, they speak of this thing called ‘suffering’. |
Kittāvatā nu kho, bhante, dukkhaṃ vā assa dukkhapaññatti vā”ti … pe …. |
How do we define suffering or what is known as suffering?” … |
68. Samiddhilokapañhāsutta |
68. Samiddhi’s Question About the World |
“‘Loko, loko’ti, bhante, vuccati. |
“Sir, they speak of this thing called ‘the world’. |
Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā”ti? |
How do we define the world or what is known as the world?” |
“Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti … pe … |
“Samiddhi, where there is the eye, sights, eye consciousness, and phenomena to be known by eye consciousness, there is the world or what is known as the world. |
atthi jivhā … pe … |
Where there is the ear … nose … tongue … body … |
atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā. |
Where there is the mind, thoughts, mind consciousness, and phenomena to be known by mind consciousness, there is the world or what is known as the world. |
Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā … pe … |
Where there is no eye, no sights, no eye consciousness, and no phenomena to be known by eye consciousness, there is no world or what is known as the world. |
natthi jivhā … pe … |
Where there is no ear … nose … tongue … body … |
natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā”ti. |
Where there is no mind, no thoughts, no mind consciousness, and no phenomena to be known by mind consciousness, there is no world or what is known as the world.” |
69. Upasenaāsīvisasutta |
69. Upasena and the Viper |
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca upaseno rājagahe viharanti sītavane sappasoṇḍikapabbhāre. |
At one time the venerables Sāriputta and Upasena were staying near Rājagaha in the Cool Wood, under the Snake’s Hood Grotto. |
Tena kho pana samayena āyasmato upasenassa kāye āsīviso patito hoti. |
Now at that time a viper fell on Upasena’s body, |
Atha kho āyasmā upaseno bhikkhū āmantesi: |
and he addressed the monks: |
“etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. |
“Come, reverends, lift this body onto a cot and carry it outside |
Purāyaṃ kāyo idheva vikirati; |
before it’s scattered right here |
seyyathāpi bhusamuṭṭhī”ti. |
like a handful of chaff.” |
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ upasenaṃ etadavoca: |
When he said this, Sāriputta said to him: |
“na kho pana mayaṃ passāma āyasmato upasenassa kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmaṃ. |
“But we don’t see any impairment in your body or deterioration of your faculties. |
Atha ca panāyasmā upaseno evamāha: |
Yet you say: |
‘etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. |
‘Come, reverends, lift this body onto a cot and carry it outside |
Purāyaṃ kāyo idheva vikirati; |
before it’s scattered right here |
seyyathāpi bhusamuṭṭhī’”ti. |
like a handful of chaff.’” |
“Yassa nūna, āvuso sāriputta, evamassa: |
“Reverend Sāriputta, there may be an impairment in body or deterioration of faculties for someone who thinks: |
‘ahaṃ cakkhūti vā mama cakkhūti vā … pe … |
‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear … |
ahaṃ jivhāti vā mama jivhāti vā … |
nose … tongue … body …’ |
ahaṃ manoti vā mama mano’ti vā. |
Or ‘I am the mind’ or ‘the mind is mine.’ |
Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmo. |
|
Mayhañca kho, āvuso sāriputta, na evaṃ hoti: |
But I don’t think like that. |
‘ahaṃ cakkhūti vā mama cakkhūti vā … pe … |
|
ahaṃ jivhāti vā mama jivhāti vā … pe … |
|
ahaṃ manoti vā mama manoti vā’. |
|
Tassa mayhañca kho, āvuso sāriputta, kiṃ kāyassa vā aññathattaṃ bhavissati, indriyānaṃ vā vipariṇāmo”ti. |
So why would there be an impairment in my body or deterioration of my faculties?” |
Tathā hi panāyasmato upasenassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayo susamūhato. |
“That must be because Venerable Upasena has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit. |
Tasmā āyasmato upasenassa na evaṃ hoti: |
That’s why it doesn’t occur to you: |
“‘ahaṃ cakkhūti vā mama cakkhūti vā … pe … |
‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear … |
ahaṃ jivhāti vā mama jivhāti vā … pe … |
nose … tongue … body …’ |
ahaṃ manoti vā mama mano’ti vā”ti. |
Or ‘I am the mind’ or ‘the mind is mine.’” |
Atha kho te bhikkhū āyasmato upasenassa kāyaṃ mañcakaṃ āropetvā bahiddhā nīhariṃsu. |
Then those monks lifted Upasena’s body onto a cot and carried it outside. |
Atha kho āyasmato upasenassa kāyo tattheva vikiri; |
And his body was scattered right there |
seyyathāpi bhusamuṭṭhīti. |
like a handful of chaff. |
70. Upavāṇasandiṭṭhikasutta |
70. Upavāṇa on What is Realizable in This Very Life |
Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami … pe … |
Then Venerable Upavāṇa went up to the Buddha … |
ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca: |
and said to him: |
“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. |
“Sir, they speak of ‘a teaching realizable in this very life’. |
Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti? |
In what way is the teaching realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” |
“Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca. |
“Upavāṇa, take a monk who sees a sight with their eyes. They experience both the sight and the desire for the sight. |
Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. |
There is desire for sights in them, and they understand that. |
Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca. |
Since this is so, |
Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. |
|
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi … pe …. |
this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca. |
Next, take a monk who hears … smells … tastes … touches … |
Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti. |
|
Yaṃ taṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca. |
|
Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi … pe …. |
|
Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca. |
Next, take a monk who knows a thought with their mind. They experience both the thought and the desire for the thought. |
Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. |
There is desire for thoughts in them, and they understand that. |
Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca. |
Since this is so, |
Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. |
|
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti … pe … paccattaṃ veditabbo viññūhi … pe …. |
this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti, no ca rūparāgappaṭisaṃvedī. |
Take a monk who sees a sight with their eyes. They experience the sight but no desire for the sight. |
Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. |
There is no desire for sights in them, and they understand that. |
Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedīhi kho hoti, no ca rūparāgappaṭisaṃvedī. |
Since this is so, |
Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. |
|
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi … pe …. |
this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedīhi kho hoti, no ca rasarāgappaṭisaṃvedī. Asantañca ajjhattaṃ rasesu rāgaṃ ‘natthi me ajjhattaṃ rasesu rāgo’ti pajānāti … pe …. |
Next, take a monk who hears … smells … tastes … touches … |
Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī. |
|
Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. |
|
Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī. |
Next, take a monk who knows a thought with their mind. They experience the thought but no desire for the thought. |
Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. |
There is no desire for thoughts in them, and they understand that. |
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti. |
Since this is so, this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” |
71. Paṭhamachaphassāyatanasutta |
71. Six Fields of Contact (1st) |
“Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. |
“monks, anyone who doesn’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape |
Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti. |
has not completed the spiritual journey and is far from this teaching and training.” |
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca: |
When he said this, one of the monks said to the Buddha: |
“etthāhaṃ, bhante, anassasaṃ. |
“Here, sir, I’m lost. |
Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti. |
For I don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape.” |
“Taṃ kiṃ maññasi, bhikkhu, |
“What do you think, monk? |
cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti? |
Do you regard the eye like this: ‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. |
“Good, monk! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ |
Esevanto dukkhassa … pe … |
Just this is the end of suffering. |
jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti? |
Do you regard the ear … nose … tongue … body … |
“Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. |
|
Esevanto dukkhassa … pe … |
|
manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti? |
Do you regard the mind like this: ‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. |
“Good, monk! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ |
Esevanto dukkhassā”ti. |
Just this is the end of suffering.” |
72. Dutiyachaphassāyatanasutta |
72. Six Fields of Contact (2nd) |
“Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. |
“monks, anyone who doesn’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape |
Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti. |
has not completed the spiritual journey and is far from this teaching and training.” |
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca: |
When he said this, one of the monks said to the Buddha: |
“etthāhaṃ, bhante, anassasaṃ panassasaṃ. |
“Here, sir, I’m lost, truly lost. |
Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti. |
For I don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape.” |
“Taṃ kiṃ maññasi, bhikkhu, |
“What do you think, monk? |
cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? |
Do you regard the eye like this: ‘This is not mine, I am not this, this is not my self’?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. |
“Good, monk! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ te etaṃ paṭhamaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya … pe …. |
In this way you will give up the first field of contact, so that there are no more future lives. |
“Jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? |
Do you regard the ear … nose … tongue … body … |
“Manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? |
Do you regard the mind like this: ‘This is not mine, I am not this, this is not my self’?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. |
“Good, monk! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ te etaṃ chaṭṭhaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāyā”ti. |
In this way you will give up the sixth field of contact, so that there are no more future lives.” |
73. Tatiyachaphassāyatanasutta |
73. Six Fields of Contact (3rd) |
“Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. |
“monks, anyone who doesn’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape |
Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti. |
has not completed the spiritual journey and is far from this teaching and training.” |
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca: |
When he said this, one of the monks said to the Buddha: |
“etthāhaṃ, bhante, anassasaṃ panassasaṃ. |
“Here, sir, I’m lost, truly lost. |
Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti. |
For I don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape.” |
“Taṃ kiṃ maññasi, bhikkhu, |
“What do you think, monk? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye 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 liable to fall apart, 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.” |
“Sotaṃ … |
“Is the ear … |
ghānaṃ … |
nose … |
jivhā … |
tongue … |
kāyo … |
body … |
mano nicco vā anicco vā”ti? |
mind permanent or impermanent?” |
“Anicco, 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 liable to fall apart, 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.” |
“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. |
“Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind. |
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 pajānātī”ti. |
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.’” |
74. Paṭhamagilānasutta |
74. Sick (1st) |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha, and said to him: |
“amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. |
“Sir, in such and such a monastery there’s a monk who is junior and not well-known. He’s sick, suffering, gravely ill. |
Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti. |
Please go to him out of compassion.” |
Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami. |
When the Buddha heard that the monk was junior and ill, understanding that he was not well-known, he went to him. |
Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. |
That monk saw the Buddha coming off in the distance |
Disvāna mañcake samadhosi. |
and tried to rise on his cot. |
Atha kho bhagavā taṃ bhikkhuṃ etadavoca: |
Then the Buddha said to that monk: |
“alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. |
“It’s all right, monk, don’t get up. |
Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti. |
There are some seats spread out, I will sit there.” |
Nisīdi bhagavā paññatte āsane. |
He sat on the seat spread out |
Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca: |
and said to the monk: |
“kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti? |
“I hope you’re keeping well, monk; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.” |
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo”ti. |
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.” |
“Kacci te, bhikkhu, na kiñci kukkuccaṃ, na koci vippaṭisāro”ti? |
“I hope you don’t have any remorse or regret?” |
“Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro”ti. |
“Indeed, sir, I have no little remorse and regret.” |
“Kacci pana taṃ, bhikkhu, attā sīlato upavadatī”ti? |
“I hope you have no reason to blame yourself when it comes to ethical conduct?” |
“Na kho maṃ, bhante, attā sīlato upavadatī”ti. |
“No sir, I have no reason to blame myself when it comes to ethical conduct.” |
“No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti? |
“In that case, monk, why do you have remorse and regret?” |
“Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī”ti. |
“Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.” |
“No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī”ti? |
“If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?” |
“Rāgavirāgatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”ti. |
“I understand that the Buddha has taught the Dhamma for the purpose of the fading away of greed.” |
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Sādhu kho tvaṃ, bhikkhu, rāgavirāgatthaṃ mayā dhammaṃ desitaṃ ājānāsi. |
It’s good that you understand that I’ve taught the Dhamma for the purpose of the fading away of greed. |
Rāgavirāgattho hi, bhikkhu, mayā dhammo desito. |
For that is indeed the purpose. |
Taṃ kiṃ maññasi, bhikkhu, |
What do you think, monk? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” … |
“… pe … |
|
Sotaṃ … |
“Is the ear … |
ghānaṃ … |
nose … |
jivhā … |
tongue … |
kāyo … |
body … |
mano nicco vā anicco vā”ti? |
mind permanent or impermanent?” |
“Anicco, 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 liable to fall apart, 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.” |
“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati … pe … manasmimpi nibbindati. |
“Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind. |
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 … pe … nāparaṃ itthattāyā’ti pajānātī”ti. |
They understand: ‘Rebirth is ended … there is no return to any state of existence.’” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. |
Satisfied, that monk was happy with what the Buddha said. |
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhuno virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: |
And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in that monk: |
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. |
“Everything that has a beginning has an end.” |
75. Dutiyagilānasutta |
75. Sick (2nd) |
Atha kho aññataro bhikkhu … pe … bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. |
“Sir, in such and such a monastery there’s a monk who is junior and not well-known. He’s sick, suffering, gravely ill. |
Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti. |
Please go to him out of compassion.” |
Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami. |
When the Buddha heard that the monk was junior and ill, understanding that he was not well-known, he went to him. |
Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. |
That monk saw the Buddha coming off in the distance |
Disvāna mañcake samadhosi. |
and tried to rise on his cot. |
Atha kho bhagavā taṃ bhikkhuṃ etadavoca: |
Then the Buddha said to that monk: |
“alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. |
“It’s all right, monk, don’t get up. |
Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti. |
There are some seats spread out, I will sit there.” |
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca: |
He sat on the seat spread out and said to the monk: |
“kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti? |
“I hope you’re keeping well, monk; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.” |
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ … pe … |
“Sir, I’m not keeping well, I’m not alright. … |
na kho maṃ, bhante, attā sīlato upavadatī”ti. |
I have no reason to blame myself when it comes to ethical conduct.” |
“No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti? |
“In that case, monk, why do you have remorse and regret?” |
“Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī”ti. |
“Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.” |
“No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī”ti? |
“If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?” |
“Anupādāparinibbānatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”ti. |
“I understand that the Buddha has taught the Dhamma for the purpose of complete nirvana by not grasping.” |
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Sādhu kho tvaṃ, bhikkhu, anupādāparinibbānatthaṃ mayā dhammaṃ desitaṃ ājānāsi. |
It’s good that you understand that I’ve taught the Dhamma for the purpose of complete nirvana by not grasping. |
Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito. |
For that is indeed the purpose. |
Taṃ kiṃ maññasi, bhikkhu, |
“What do you think, monk? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” … |
“… pe … |
|
Sotaṃ … |
“Is the ear … |
ghānaṃ … |
nose … |
jivhā … |
tongue … |
kāyo … |
body … |
mano … |
mind … |
manoviññāṇaṃ … |
mind consciousness … |
manosamphasso … |
mind contact … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti? |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.” |
“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … |
“Seeing this, a learned noble disciple grows disenchanted with the eye … ear … nose … tongue … body … |
manasmimpi … |
mind … |
manoviññāṇepi … |
mind consciousness … |
manosamphassepi nibbindati. |
mind contact … |
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. |
They grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. |
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 pajānātī”ti. |
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.’” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. |
Satisfied, that monk was happy with what the Buddha said. |
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṃ vimuccīti. |
And while this discourse was being spoken, the mind of that monk was freed from defilements by not grasping. |
76. Rādhaaniccasutta |
76. With Rādha on Impermanence |
Atha kho āyasmā rādho … pe … |
The Venerable Rādha went up to the Buddha … |
ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca: |
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.” |
“Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo. |
“Rādha, you should give up desire for what is impermanent. |
Kiñca, rādha, aniccaṃ tatra te chando pahātabbo? |
And what is impermanent? |
Cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ … |
The eye, sights, eye consciousness, |
cakkhusamphasso … |
and eye contact are impermanent. |
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo … pe … |
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. You should give up desire for it. |
jivhā … |
The ear … nose … tongue … |
kāyo … |
body … |
mano anicco. Tatra te chando pahātabbo. |
The mind, |
Dhammā … |
thoughts, |
manoviññāṇaṃ … |
mind consciousness, |
manosamphasso … |
and mind contact are impermanent. |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo. |
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent. You should give up desire for it. |
Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo”ti. |
You should give up desire for what is impermanent.” |
77. Rādhadukkhasutta |
77. With Rādha on Suffering |
“Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo. |
“Rādha, you should give up desire for what is suffering. …” |
Kiñca, rādha, dukkhaṃ? |
|
Cakkhu kho, rādha, dukkhaṃ. Tatra te chando pahātabbo. |
|
Rūpā … |
|
cakkhuviññāṇaṃ … |
|
cakkhusamphasso … |
|
yampidaṃ cakkhusamphassa … pe … adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo … pe … |
|
mano dukkho … |
|
dhammā … |
|
manoviññāṇaṃ … |
|
manosamphasso … |
|
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo. |
|
Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo”ti. |
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With Rādha on ImpermanenceNext With Rādha on Not-Self |
With Rādha on ImpermanenceNext With Rādha on Not-Self |
78. Rādhaanattasutta |
78. With Rādha on Not-Self |
“Yo kho, rādha, anattā tatra te chando pahātabbo. |
“Rādha, you should give up desire for what is not-self. …” |
Ko ca, rādha, anattā? |
|
Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo. |
|
Rūpā … |
|
cakkhuviññāṇaṃ … |
|
cakkhusamphasso … |
|
yampidaṃ cakkhusamphassapaccayā … pe … |
|
mano anattā … |
|
dhammā … |
|
manoviññāṇaṃ … |
|
manosamphasso … |
|
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā. Tatra te chando pahātabbo. |
|
Yo kho, rādha, anattā tatra te chando pahātabbo”ti. |
|
79. Paṭhamaavijjāpahānasutta |
79. Giving Up Ignorance (1st) |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … |
Then a monk went up to the Buddha … |
ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
and said to him: |
“atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? |
“Sir, is there one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge?” |
“Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. |
“There is, monk.” |
“Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? |
“But what is that one thing?” |
“Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. |
“Ignorance is one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge.” |
“Kathaṃ pana, bhante, jānato, kathaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? |
“But how does a monk know and see so as to give up ignorance and give rise to knowledge?” |
“Cakkhuṃ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe … cakkhuviññāṇaṃ … cakkhusamphassaṃ … |
“When a monk knows and sees the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. |
yampidaṃ, cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati … pe … |
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. … |
manaṃ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṃ … manosamphassaṃ … |
Knowing and seeing the mind, thoughts, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. |
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises. |
Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. |
That’s how a monk knows and sees so as to give up ignorance and give rise to knowledge.” |
80. Dutiyaavijjāpahānasutta |
80. Giving Up Ignorance (2nd) |
Atha kho aññataro bhikkhu … pe … etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? |
“Sir, is there one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge?” |
“Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. |
“There is, monk.” |
“Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? |
“But what is that one thing?” |
“Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. |
“Ignorance is one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge.” |
“Kathaṃ pana, bhante, jānato, kathaṃ passato avijjā pahīyati, vijjā uppajjatī”ti? |
“But how does a monk know and see so as to give up ignorance and give rise to knowledge?” |
“Idha, bhikkhu, bhikkhuno sutaṃ hoti: |
“It’s when a monk has heard: |
‘sabbe dhammā nālaṃ abhinivesāyā’ti. |
‘Nothing is worth clinging on to.’ |
Evañcetaṃ, bhikkhu, bhikkhuno sutaṃ hoti: |
When a monk has heard that |
‘sabbe dhammā nālaṃ abhinivesāyā’ti. |
nothing is worth clinging on to, |
So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya sabbanimittāni aññato passati, cakkhuṃ aññato passati, rūpe … |
they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, they see all signs as other. They see the eye, sights, |
cakkhuviññāṇaṃ … |
eye consciousness, |
cakkhusamphassaṃ … |
and eye contact as other. |
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati … pe … |
And they also see the pleasant, painful, or neutral feeling that arises conditioned by eye contact as other. … |
manaṃ aññato passati, dhamme … |
They see the mind, thoughts, |
manoviññāṇaṃ … |
mind consciousness, |
manosamphassaṃ … |
and mind contact as other. |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati. |
And they also see the pleasant, painful, or neutral feeling that arises conditioned by mind contact as other. |
Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. |
That’s how a monk knows and sees so as to give up ignorance and give rise to knowledge.” |
81. Sambahulabhikkhusutta |
81. Several monks |
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
Then several monks went up to the Buddha … and said to him: |
“idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti: |
“Sir, sometimes wanderers who follow other paths ask us: |
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? |
‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’ |
Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma: |
We answer them like this: |
‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti. |
‘The purpose of living the spiritual life under the Buddha is to completely understand suffering.’ |
Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti? |
Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.” |
“Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. |
“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism. |
Dukkhassa hi, bhikkhave, pariññatthaṃ mayi brahmacariyaṃ vussati. |
For the purpose of living the spiritual life under me is to completely understand suffering. |
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ: |
If wanderers who follow other paths were to ask you: |
‘katamaṃ pana taṃ, āvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti? |
‘Reverends, what is that suffering?’ |
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha: |
You should answer them: |
‘cakkhu kho, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussati. |
‘Reverends, the eye is suffering. The purpose of living the spiritual life under the Buddha is to completely understand this. |
Rūpā … pe … |
Sights … Eye consciousness … Eye contact … |
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. |
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. |
Tassa pariññāya bhagavati brahmacariyaṃ vussati … pe … |
The purpose of living the spiritual life under the Buddha is to completely understand this. |
mano dukkho … pe … |
Ear … Nose … Tongue … Body … Mind … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. |
Tassa pariññāya bhagavati brahmacariyaṃ vussati. |
The purpose of living the spiritual life under the Buddha is to completely understand this. |
Idaṃ kho taṃ, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussatī’ti. |
This is that suffering. The purpose of living the spiritual life under the Buddha is to completely understand this.’ |
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti. |
When questioned by wanderers who follow other paths, that’s how you should answer them.” |
82. Lokapañhāsutta |
82. A Question On the World |
Atha kho aññataro bhikkhu yena bhagavā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“‘Loko, loko’ti, bhante, vuccati. |
“Sir, they speak of this thing called ‘the world’. |
Kittāvatā nu kho, bhante, lokoti vuccatī”ti? |
How is the world defined?” |
“‘Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati. |
“It wears away, monk, that’s why it’s called ‘the world’. |
Kiñca lujjati? |
And what is wearing away? |
Cakkhu kho, bhikkhu, lujjati. |
The eye is wearing away. |
Rūpā lujjanti, cakkhuviññāṇaṃ lujjati, cakkhusamphasso lujjati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati … pe … |
Sights … eye consciousness … eye contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also wearing away. |
jivhā lujjati … pe … |
The ear … nose … tongue … body … |
mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. |
The mind … thoughts … mind consciousness … mind contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also wearing away. |
Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī”ti. |
It wears away, monk, that’s why it’s called ‘the world’.” |
83. Phaggunapañhāsutta |
83. Phagguna’s Question |
Atha kho āyasmā phagguno … pe … ekamantaṃ nisinno kho āyasmā phagguno bhagavantaṃ etadavoca: |
And then Venerable Phagguna went up to the Buddha … and said to him: |
“Atthi nu kho, bhante, taṃ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe … |
“Sir, suppose someone were to describe the Buddhas of the past who have become completely nirvana'd, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. Does the eye exist by which they could be described? |
atthi nu kho, bhante, sā jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe … |
Does the ear … nose … tongue … body exist …? |
atthi nu kho so, bhante, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti? |
Does the mind exist by which they could be described?” |
“Natthi kho taṃ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe … |
“Phagguna, suppose someone were to describe the Buddhas of the past who have become completely nirvana'd, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. The eye does not exist by which they could be described. |
natthi kho sā, phagguna, jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe … |
The ear … nose … tongue … body does not exist … |
natthi kho so, phagguna, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti. |
The mind does not exist by which they could be described.” |
84. Palokadhammasutta |
84. Wearing Out |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: |
“‘Loko, loko’ti, bhante, vuccati. |
“Sir, they speak of this thing called ‘the world’. |
Kittāvatā nu kho, bhante, lokoti vuccatī”ti? |
How is the world defined?” |
“Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko. |
“Ānanda, that which wears out is called the world in the training of the noble one. |
Kiñca, ānanda, palokadhammaṃ? |
And what wears out? |
Cakkhu kho, ānanda, palokadhammaṃ, rūpā palokadhammā, cakkhuviññāṇaṃ palokadhammaṃ, cakkhusamphasso palokadhammo, yampidaṃ cakkhusamphassapaccayā … pe … tampi palokadhammaṃ … pe … |
The eye wears out. Sights … eye consciousness … eye contact wears out. The painful, pleasant, or neutral feeling that arises conditioned by eye contact also wears out. |
jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṃ palokadhammaṃ, jivhāsamphasso palokadhammo, yampidaṃ jivhāsamphassapaccayā … pe … tampi palokadhammaṃ … pe … |
The ear … nose … tongue … body … |
mano palokadhammo, dhammā palokadhammā, manoviññāṇaṃ palokadhammaṃ, manosamphasso palokadhammo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi palokadhammaṃ. |
The mind … thoughts … mind consciousness … mind contact wears out. The painful, pleasant, or neutral feeling that arises conditioned by mind contact also wears out. |
Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko”ti. |
That which wears out is called the world in the training of the noble one.” |
85. Suññatalokasutta |
85. The World is Empty |
Atha kho āyasmā ānando … pe … bhagavantaṃ etadavoca: |
And then Venerable Ānanda … said to the Buddha: |
“‘suñño loko, suñño loko’ti, bhante, vuccati. |
“Sir, they say that ‘the world is empty’. |
Kittāvatā nu kho, bhante, suñño lokoti vuccatī”ti? |
What does the saying ‘the world is empty’ refer to?” |
“Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā tasmā suñño lokoti vuccati. |
“Ānanda, they say that ‘the world is empty’ because it’s empty of self or what belongs to self. |
Kiñca, ānanda, suññaṃ attena vā attaniyena vā? |
And what is empty of self or what belongs to self? |
Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. |
The eye, |
Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā … pe … |
sights, eye consciousness, and eye contact are empty of self or what belongs to self. … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also empty of self or what belongs to self. |
Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī”ti. |
They say that ‘the world is empty’ because it’s empty of self or what belongs to self.” |
86. Saṅkhittadhammasutta |
86. A Teaching In Brief |
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Seated to one side, Venerable Ānanda said to the Buddha: |
“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.” |
“Taṃ kiṃ maññasi, ānanda, |
“What do you think, Ānanda? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye 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 liable to fall apart, 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.” |
“Rūpā niccā vā aniccā vā”ti? |
“Are sights … |
“Cakkhuviññāṇaṃ … pe … |
eye consciousness … eye contact … |
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti? |
The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that 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 liable to fall apart, 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” … pe …. |
“No, sir.” … |
“Jivhā niccā vā aniccā vā”ti? |
“Is the ear … nose … tongue … body … mind … |
“Jivhāviññāṇaṃ … |
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jivhāsamphasso … pe … |
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yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti? |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.” |
“Evaṃ passaṃ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … cakkhusamphassepi nibbindati … pe … |
“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. |
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. |
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 pajānātī”ti. |
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.’” |
87. Channasutta |
87. With Channa |
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. |
Now at that time the venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture’s Peak Mountain. |
Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. |
Now at that time Venerable Channa was sick, suffering, gravely ill. |
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca: |
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him: |
“āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti. |
“Come, Reverend Cunda, let’s go to see Venerable Channa and ask about his illness.” |
“Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi. |
“Yes, reverend,” replied Mahācunda. |
Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu. Nisajja kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca: |
And then Sāriputta and Mahācunda went to see Channa and sat down on the seats spread out. Then Sāriputta said to Channa: |
“kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti? |
“I hope you’re keeping well, Reverend Channa; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.” |
“Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo. |
“Reverend Sāriputta, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading. |
Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, āvuso, adhimattā vātā muddhani ūhananti. |
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. |
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ … pe … no paṭikkamo. |
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Seyyathāpi, āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā. |
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. |
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ … pe … no paṭikkamo. |
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Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho adhimattā vātā kucchiṃ parikantanti. |
The winds piercing my belly are so severe, it feels like an expert butcher or their apprentice is slicing my belly open with a meat cleaver. |
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ … pe … no paṭikkamo. |
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Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, āvuso, adhimatto kāyasmiṃ ḍāho. |
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. |
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo. |
I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading. |
Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti. |
Reverend Sāriputta, I will slit my wrists. I don’t wish to live.” |
“Mā āyasmā channo satthaṃ āharesi. |
“Please don’t slit your wrists! |
Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma. |
Venerable Channa, keep going! We want you to keep going. |
Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. |
If you don’t have any suitable food, we’ll find it for you. |
Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. |
If you don’t have suitable medicine, we’ll find it for you. |
Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi. |
If you don’t have a capable carer, we’ll find one for you. |
Mā āyasmā channo satthaṃ āharesi. |
Please don’t slit your wrists! |
Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā”ti. |
Venerable Channa, keep going! We want you to keep going.” |
“Na me, āvuso sāriputta, natthi sappāyāni bhojanāni; |
“Reverend Sāriputta, it’s not that I don’t have suitable food; |
atthi me sappāyāni bhojanāni. |
I do have suitable food. |
Napi me natthi sappāyāni bhesajjāni; |
It’s not that I don’t have suitable medicine; |
atthi me sappāyāni bhesajjāni. |
I do have suitable medicine. |
Napi me natthi patirūpā upaṭṭhākā; |
It’s not that I don’t have a capable carer; |
atthi me patirūpā upaṭṭhākā. |
I do have a capable carer. |
Api ca me, āvuso, satthā pariciṇṇo dīgharattaṃ manāpeneva, no amanāpena. |
Moreover, for a long time now I have served the Teacher with love, not without love. |
Etañhi, āvuso, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva, no amanāpena. |
For it is proper for a disciple to serve the Teacher with love, not without love. |
‘Anupavajjaṃ channo bhikkhu satthaṃ āharissatī’ti—evametaṃ, āvuso sāriputta, dhārehī”ti. |
You should remember this: ‘The monk Channa slit his wrists blamelessly.’” |
“Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. |
“I’d like to ask Venerable Channa about a certain point, if you’d take the time to answer.” |
“Pucchāvuso sāriputta, sutvā vedissāmā”ti. |
“Ask, Reverend Sāriputta. When I’ve heard it I’ll know.” |
“Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi … pe … |
“Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’? |
jivhaṃ, āvuso channa, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi … pe … |
Do you regard the ear … nose … tongue … body … |
manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti? |
mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?” |
“Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe … |
“Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ |
jivhaṃ, āvuso sāriputta, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe … |
I regard the ear … nose … tongue … body … |
manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. |
mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.” |
“Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi … |
“Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?” |
jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi … |
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manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? |
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“Cakkhusmiṃ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe … |
“Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.” |
jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe … |
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manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. |
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Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca: |
When he said this, Venerable Mahācunda said to Venerable Channa: |
“tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ niccakappaṃ sādhukaṃ manasi kātabbaṃ: |
“So, Reverend Channa, you should pay close attention to this instruction of the Buddha whenever you can: |
‘nissitassa calitaṃ, anissitassa calitaṃ natthi. |
‘For the dependent there is agitation. For the independent there’s no agitation. |
Calite asati passaddhi hoti. |
When there’s no agitation there is pacification. |
Passaddhiyā sati nati na hoti. |
When there’s pacification there’s no inclination. |
Natiyā asati āgatigati na hoti. |
When there’s no inclination, there’s no coming and going. |
Āgatigatiyā asati cutūpapāto na hoti. |
When there’s no coming and coming, there’s no passing away and reappearing. |
Cutūpapāte asati nevidha na huraṃ na ubhayamantarena. |
When there’s no passing away and reappearing, there’s no this world or world beyond or in-between the two. |
Esevanto dukkhassā’”ti. |
Just this is the end of suffering.’” |
Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu. |
And when the venerables Sāriputta and Mahācunda had given Venerable Channa this advice they got up from their seat and left. |
Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṃ āharesi. |
Not long after those venerables had left, Venerable Channa slit his wrists. |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: |
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: |
“āyasmatā, bhante, channena satthaṃ āharitaṃ. |
“Sir, Venerable Channa has slit his wrists. |
Tassa kā gati ko abhisamparāyo”ti? |
Where has he been reborn in his next life?” |
“Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti? |
“Sāriputta, didn’t the monk Channa declare his blamelessness to you personally?” |
“Atthi, bhante, pubbavijjanaṃ nāma vajjigāmo. |
“Sir, there is a Vajjian village named Pubbavijjhana |
Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti. |
where Channa had families with whom he was friendly, intimate, and familiar.” |
“Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. |
“The monk Channa did indeed have such families. |
Na kho panāhaṃ, sāriputta, ettāvatā saupavajjoti vadāmi. |
But this is not enough for me to call someone ‘blameworthy’. |
Yo kho, sāriputta, tañca kāyaṃ nikkhipati, aññañca kāyaṃ upādiyati, tamahaṃ saupavajjoti vadāmi. |
When someone lays down this body and takes up another body, I call them ‘blameworthy’. |
Taṃ channassa bhikkhuno natthi. |
But the monk Channa did no such thing. |
‘Anupavajjaṃ channena bhikkhunā satthaṃ āharitan’ti— |
You should remember this: ‘The monk Channa slit his wrists blamelessly.’” |
evametaṃ, sāriputta, dhārehī”ti. |
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88. Puṇṇasutta |
88. With Puṇṇa |
Atha kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca: |
And then Venerable Puṇṇa 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.” |
“Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
“Puṇṇa, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
If a monk approves, welcomes, and keeps clinging to them, |
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. |
this gives rise to relishing. |
‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi … pe … |
Relishing is the origin of suffering, I say. |
santi kho, puṇṇa, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
If a monk approves, welcomes, and keeps clinging to them, |
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. |
this gives rise to relishing. |
‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi. |
Relishing is the origin of suffering, I say. |
Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. |
If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases. |
‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi … pe … |
When relishing ceases, suffering ceases, I say. … |
santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. |
If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases. |
‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi. |
When relishing ceases, suffering ceases, I say. |
Iminā tvaṃ, puṇṇa, mayā saṃkhittena ovādena ovadito katamasmiṃ janapade viharissasī”ti? |
Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” |
“Atthi, bhante, sunāparanto nāma janapado, tatthāhaṃ viharissāmī”ti. |
“Sir, there’s a country called Sunāparanta; I will live there.” |
“Caṇḍā kho, puṇṇa, sunāparantakā manussā; |
“The people of Sunāparanta are wild and rough, Puṇṇa. |
pharusā kho, puṇṇa, sunāparantakā manussā. |
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Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī”ti? |
If they abuse and insult you, what will you think of them?” |
“Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra me evaṃ bhavissati: |
“If they abuse and insult me, I will think: |
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’ti. |
‘These people of Sunāparanta are gracious, truly gracious, since they don’t hit me with their fists.’ |
Evamettha, bhagavā, bhavissati; |
That’s what I’ll think, Blessed One. |
evamettha, sugata, bhavissatī”ti. |
That’s what I’ll think, Holy One.” |
“Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? |
“But if they do hit you with their fists, what will you think of them then?” |
“Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra me evaṃ bhavissati: |
“If they hit me with their fists, I’ll think: |
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime leḍḍunā pahāraṃ dentī’ti. |
‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’ |
Evamettha, bhagavā, bhavissati; |
That’s what I’ll think, Blessed One. |
evamettha, sugata, bhavissatī”ti. |
That’s what I’ll think, Holy One.” |
“Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? |
“But if they do throw stones at you, what will you think of them then?” |
“Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra me evaṃ bhavissati: |
“If they throw stones at me, I’ll think: |
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī’ti. |
‘These people of Sunāparanta are gracious, truly gracious, since they don’t beat me with a club.’ |
Evamettha, bhagavā, bhavissati; |
That’s what I’ll think, Blessed One. |
evamettha, sugata, bhavissatī”ti. |
That’s what I’ll think, Holy One.” |
“Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? |
“But if they do beat you with a club, what will you think of them then?” |
“Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra me evaṃ bhavissati: |
“If they beat me with a club, I’ll think: |
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī’ti. |
‘These people of Sunāparanta are gracious, truly gracious, since they don’t stab me with a knife.’ |
Evamettha, bhagavā, bhavissati; |
That’s what I’ll think, Blessed One. |
evamettha, sugata, bhavissatī”ti. |
That’s what I’ll think, Holy One.” |
“Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? |
“But if they do stab you with a knife, what will you think of them then?” |
“Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tatra me evaṃ bhavissati: |
“If they stab me with a knife, I’ll think: |
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ nayime tiṇhena satthena jīvitā voropentī’ti. |
‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’ |
Evamettha, bhagavā, bhavissati; |
That’s what I’ll think, Blessed One. |
evamettha, sugata, bhavissatī”ti. |
That’s what I’ll think, Holy One.” |
“Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? |
“But if they do take your life with a sharp knife, what will you think of them then?” |
“Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṃ bhavissati: |
“If they take my life with a sharp knife, I’ll think: |
‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti, taṃ me idaṃ apariyiṭṭhaññeva satthahārakaṃ laddhan’ti. |
‘There are disciples of the Buddha who looked for someone to assist with slitting their wrists because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!’ |
Evamettha, bhagavā, bhavissati; |
That’s what I’ll think, Blessed One. |
evamettha, sugata, bhavissatī”ti. |
That’s what I’ll think, Holy One.” |
“Sādhu sādhu, puṇṇa. |
“Good, good Puṇṇa! |
Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade vatthuṃ. |
Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. |
Yassadāni tvaṃ, puṇṇa, kālaṃ maññasī”ti. |
Now, Puṇṇa, go at your convenience.” |
Atha kho āyasmā puṇṇo bhagavato vacanaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi. |
And then Puṇṇa welcomed and agreed with the Buddha’s words. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sunāparanta. |
Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari. |
Traveling stage by stage, he arrived at Sunāparanta, |
Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati. |
and stayed there. |
Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi. |
Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges. |
Tenevantaravassena pañcamattāni upāsikāsatāni paṭivedesi. |
|
Tenevantaravassena tisso vijjā sacchākāsi. |
|
Tenevantaravassena parinibbāyi. |
And within that same rainy season he became completely nirvana'd. |
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
Then several monks went up to the Buddha … and said to him: |
“yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṅkhittena ovādena ovadito, so kālaṅkato. |
“Sir, the son of a good family named Puṇṇa, who was advised in brief by the Buddha, has passed away. |
Tassa kā gati ko abhisamparāyo”ti? |
Where has he been reborn in his next life?” |
“Paṇḍito, bhikkhave, puṇṇo kulaputto, paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. |
“monks, Puṇṇa, the son of a good family, was astute. He practiced in line with the teachings, and did not trouble me about the teachings. |
Parinibbuto, bhikkhave, puṇṇo kulaputto”ti. |
Puṇṇa has become completely nirvana'd.” |
89. Bāhiyasutta |
89. With Bāhiya |
Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca: |
Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him: |
“sādhu me, bhante, bhagavā saṅkhittena 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.” |
“Taṃ kiṃ maññasi, bāhiya, |
“What do you think, Bāhiya? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye 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 liable to fall apart, 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.” |
“Rūpā niccā vā aniccā vā”ti? |
“Are sights … |
“Aniccā, bhante” … pe … |
|
cakkhuviññāṇaṃ … pe … |
eye consciousness … |
cakkhusamphasso … pe … |
eye contact … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti? |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.” |
“Evaṃ passaṃ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe … |
“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. |
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. |
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 pajānātī”ti. |
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.’” |
Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
And then Venerable Bāhiya 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 āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
Then Bāhiya, 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 panāyasmā bāhiyo arahataṃ ahosīti. |
And Venerable Bāhiya became one of the perfected. |
90. Paṭhamaejāsutta |
90. Turbulence (1st) |
“Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ. |
“monks, turbulence is a disease, turbulence is a boil, turbulence is a dart. |
Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. |
That’s why the Realized One lives unperturbed, with dart drawn out. |
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti, |
Now, a monk might wish: ‘May I live unperturbed, with dart drawn out.’ |
cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; |
So let them not conceive the eye, let them not conceive regarding the eye, let them not conceive as the eye, let them not conceive ‘the eye is mine.’ |
rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya; |
Let them not conceive sights … |
cakkhuviññāṇaṃ na maññeyya, cakkhuviññāṇasmiṃ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṃ meti na maññeyya; |
eye consciousness … |
cakkhusamphassaṃ na maññeyya, cakkhusamphassasmiṃ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya. |
eye contact … |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. |
Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive regarding that, let them not conceive as that, and let them not conceive ‘that is mine.’ |
Sotaṃ na maññeyya … pe … |
Let them not conceive the ear … |
ghānaṃ na maññeyya … pe … |
nose … |
jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; |
tongue … |
rase na maññeyya … pe … |
|
jivhāviññāṇaṃ na maññeyya … pe … |
|
jivhāsamphassaṃ na maññeyya … pe … |
|
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. |
|
Kāyaṃ na maññeyya … pe … |
body … |
manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya; |
mind … |
dhamme na maññeyya … pe … |
thoughts … |
mano viññāṇaṃ … pe … |
mind consciousness … |
manosamphassaṃ … pe … |
mind contact … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya; |
Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive regarding that, let them not conceive as that, and let them not conceive ‘that is mine.’ |
sabbaṃ na maññeyya, sabbasmiṃ na maññeyya, sabbato na maññeyya, sabbaṃ meti na maññeyya. |
Let them not conceive all, let them not conceive regarding all, let them not conceive as all, let them not conceive ‘all is mine’. |
So evaṃ amaññamāno na kiñcipi loke upādiyati. |
Not conceiving, they don’t grasp at anything in the world. |
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. |
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī”ti. |
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.’” |
91. Dutiyaejāsutta |
91. Turbulence (2nd) |
“Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ. |
“monks, turbulence is a disease, turbulence is a boil, turbulence is a dart. |
Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. |
That’s why the Realized One lives unperturbed, with dart drawn out. |
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; |
Now, a monk might wish: ‘May I live unperturbed, with dart drawn out.’ So let them not conceive the eye, let them not conceive in the eye, let them not conceive from the eye, let them not conceive: ‘The eye is mine.’ |
rūpe na maññeyya … |
Let them not conceive sights … |
cakkhuviññāṇaṃ … |
eye consciousness … |
cakkhusamphassaṃ … |
eye contact … |
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. |
Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive in that, let them not conceive from that, and let them not conceive: ‘That is mine.’ |
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. |
For whatever you conceive, whatever you conceive in, whatever you conceive from, and whatever you conceive to be ‘mine’: that becomes something else. |
Aññathābhāvī bhavasatto loko bhavameva abhinandati … pe …. |
The world is attached to being, taking pleasure only in being, yet it becomes something else. |
Jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; |
Let them not conceive the ear … nose … tongue … body … |
rase na maññeyya … |
|
jivhāviññāṇaṃ … |
|
jivhāsamphassaṃ … |
|
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. |
|
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati … pe …. |
|
Manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya … |
Let them not conceive the mind … |
manoviññāṇaṃ … |
mind consciousness … |
manosamphassaṃ … |
mind contact … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. |
Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive in that, let them not conceive from that, and let them not conceive: ‘That is mine.’ |
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. |
For whatever you conceive, whatever you conceive in, whatever you conceive from, and whatever you conceive to be ‘mine’: that becomes something else. |
Aññathābhāvī bhavasatto loko bhavameva abhinandati. |
The world is attached to being, taking pleasure only in being, yet it becomes something else. |
Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. |
As far as the aggregates, elements, and sense fields extend, they don’t conceive that, they don’t conceive in that, they don’t conceive from that, and they don’t conceive: ‘That is mine.’ |
So evaṃ amaññamāno na kiñci loke upādiyati. |
Not identifying, they don’t grasp at anything in the world. |
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. |
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. |
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.’” |
92. Paṭhamadvayasutta |
92. A Duality (1st) |
“Dvayaṃ vo, bhikkhave, desessāmi. |
“monks, I will teach you a duality. |
Taṃ suṇātha. |
Listen … |
Kiñca, bhikkhave, dvayaṃ? |
And what is a duality? |
Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca— |
It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts. |
idaṃ vuccati, bhikkhave, dvayaṃ. |
This is called a duality. |
Yo, bhikkhave, evaṃ vadeyya: |
monks, suppose someone was to say: |
‘ahametaṃ dvayaṃ paccakkhāya aññaṃ dvayaṃ paññapessāmī’ti, tassa vācāvatthukamevassa. |
‘I’ll reject this duality and describe another duality.’ They’d have no grounds for that, |
Puṭṭho ca na sampāyeyya. |
they’d be stumped by questions, and, in addition, they’d get frustrated. |
Uttariñca vighātaṃ āpajjeyya. |
|
Taṃ kissa hetu? |
Why is that? |
Yathā taṃ, bhikkhave, avisayasmin”ti. |
Because they’re out of their element.” |
93. Dutiyadvayasutta |
93. A Duality (2nd) |
“Dvayaṃ, bhikkhave, paṭicca viññāṇaṃ sambhoti. |
“monks, consciousness exists dependent on a duality. |
Kathañca, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhoti? |
And what is that duality? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. |
Eye consciousness arises dependent on the eye and sights. |
Cakkhu aniccaṃ vipariṇāmi aññathābhāvi. |
The eye is impermanent, perishing, and changing. |
Rūpā aniccā vipariṇāmino aññathābhāvino. |
Sights are impermanent, perishing, and changing. |
Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. |
So this duality is tottering and toppling; it’s impermanent, perishing, and changing. |
Cakkhuviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. |
Eye consciousness is impermanent, perishing, and changing. |
Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. |
And the causes and conditions that give rise to eye consciousness are also impermanent, perishing, and changing. |
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ cakkhuviññāṇaṃ kuto niccaṃ bhavissati. |
But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent? |
Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati cakkhusamphasso. |
The meeting, coming together, and joining together of these three things is called eye contact. |
Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. |
Eye contact is also impermanent, perishing, and changing. |
Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. |
And the causes and conditions that give rise to eye contact are also impermanent, perishing, and changing. |
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati. |
But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent? |
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. |
Contacted, one feels, intends, and perceives. |
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino … pe … |
So these things are tottering and toppling; they’re impermanent, perishing, and changing. |
Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. |
Ear consciousness … Nose consciousness … Tongue consciousness arises dependent on the tongue and tastes. |
Jivhā aniccā vipariṇāmī aññathābhāvī. |
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Rasā aniccā vipariṇāmino aññathābhāvino. |
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Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. |
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Jivhāviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. |
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Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. |
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Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ jivhāviññāṇaṃ, kuto niccaṃ bhavissati. |
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Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati jivhāsamphasso. |
The meeting, coming together, and joining together of these three things is called tongue contact. |
Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī. |
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Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. |
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Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati. |
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Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. |
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Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino … pe … |
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Manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. |
Body consciousness … Mind consciousness arises dependent on the mind and thoughts. |
Mano anicco vipariṇāmī aññathābhāvī. |
The mind is impermanent, perishing, and changing. |
Dhammā aniccā vipariṇāmino aññathābhāvino. |
Thoughts are impermanent, perishing, and changing. |
Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. |
So this duality is tottering and toppling; it’s impermanent, perishing, and changing. |
Manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. |
Mind consciousness is impermanent, perishing, and changing. |
Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. |
And the causes and conditions that give rise to mind consciousness are also impermanent, perishing, and changing. |
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ manoviññāṇaṃ, kuto niccaṃ bhavissati. |
But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent? |
Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati manosamphasso. |
The meeting, coming together, and joining together of these three things is called mind contact. |
Manosamphassopi anicco vipariṇāmī aññathābhāvī. |
Mind contact is also impermanent, perishing, and changing. |
Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. |
And the causes and conditions that give rise to mind contact are also impermanent, perishing, and changing. |
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno manosamphasso, kuto nicco bhavissati. |
But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent? |
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. |
Contacted, one feels, intends, and perceives. |
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. |
So these things are tottering and toppling; they’re impermanent, perishing, and changing. |
Evaṃ kho, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhotī”ti. |
This is how consciousness exists dependent on a duality.” |
94. Adantaaguttasutta |
94. Untamed, Unguarded |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti. |
“monks, these six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained. |
Katame cha? |
What six? |
Cakkhu, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti … pe … |
The field of eye contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained. |
jivhā, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti … pe … |
The field of ear contact … nose contact … tongue contact … body contact … |
mano, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti. |
The field of mind contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained. |
Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti”. |
These six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained. |
Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā honti. |
These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained. |
Katame cha? |
What six? |
Cakkhu, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti … pe … |
The field of eye contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained. |
jivhā, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti … pe … |
The field of ear contact … nose contact … tongue contact … body contact … |
mano, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti. |
The field of mind contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained. |
Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā hontī”ti. |
These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.” |
Idamavoca bhagavā … pe … |
That is what the Buddha said. |
etadavoca satthā: |
Then the Holy One, the Teacher, went on to say: |
“Saḷeva phassāyatanāni bhikkhavo, |
“monks, it’s just the six fields of contact |
Asaṃvuto yattha dukkhaṃ nigacchati; |
that lead the unrestrained to suffering. |
Tesañca ye saṃvaraṇaṃ avedisuṃ, |
Those who understand how to restrain them |
Saddhādutiyā viharantānavassutā. |
live with faith as partner, uncorrupted. |
Disvāna rūpāni manoramāni, |
When you’ve seen pleasant sights |
Athopi disvāna amanoramāni; |
and unpleasant ones, too, |
Manorame rāgapathaṃ vinodaye, |
get rid of desire for the pleasant, |
Na cāppiyaṃ meti manaṃ padosaye. |
without hating what you don’t like. |
Saddañca sutvā dubhayaṃ piyāppiyaṃ, |
When you’ve heard sounds both liked and disliked, |
Piyamhi sadde na samucchito siyā; |
don’t fall under the thrall of sounds you like, |
Athoppiye dosagataṃ vinodaye, |
get rid of hate for the unliked, |
Na cāppiyaṃ meti manaṃ padosaye. |
and don’t hurt your mind by thinking of what you don’t like. |
Gandhañca ghatvā surabhiṃ manoramaṃ, |
When you’ve smelled a pleasant, fragrant scent, |
Athopi ghatvā asuciṃ akantiyaṃ; |
and one that’s foul and unpleasant, |
Akantiyasmiṃ paṭighaṃ vinodaye, |
get rid of aversion for the unpleasant, |
Chandānunīto na ca kantiye siyā. |
while not yielding to desire for the pleasant. |
Rasañca bhotvāna asāditañca sāduṃ, |
When you’ve enjoyed a sweet, delicious taste, |
Athopi bhotvāna asādumekadā; |
and sometimes those that are bitter, |
Sāduṃ rasaṃ nājjhosāya bhuñje, |
don’t be attached to enjoying sweet tastes, |
Virodhamāsādusu nopadaṃsaye. |
and don’t despise the bitter. |
Phassena phuṭṭho na sukhena majje, |
Don’t be intoxicated by a pleasant touch, |
Dukkhena phuṭṭhopi na sampavedhe; |
and don’t tremble at a painful touch. |
Phassadvayaṃ sukhadukkhe upekkhe, |
Look with equanimity at the duality of pleasant and painful contacts, |
Anānuruddho aviruddha kenaci. |
without favoring or opposing anything. |
Papañcasaññā itarītarā narā, |
People generally let their perceptions proliferate; |
Papañcayantā upayanti saññino; |
perceiving and proliferating, they are attracted. |
Manomayaṃ gehasitañca sabbaṃ, |
When you’ve dispelled all thoughts of the lay life, |
Panujja nekkhammasitaṃ irīyati. |
wander intent on renunciation. |
Evaṃ mano chassu yadā subhāvito, |
When the mind is well developed like this regarding the six, |
Phuṭṭhassa cittaṃ na vikampate kvaci; |
it doesn’t waver at contacts at all. |
Te rāgadose abhibhuyya bhikkhavo, |
monks, those who have mastered greed and hate |
Bhavattha jātimaraṇassa pāragā”ti. |
go beyond birth and death.” |
95. Mālukyaputtasutta |
95. Māluṅkyaputta |
Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca: |
Then Venerable Māluṅkyaputta went up to the Buddha … 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.” |
“Ettha dāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma. |
“Well now, Māluṅkyaputta, what are we to say to the young monks, |
Yatra hi nāma tvaṃ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṃ yācasī”ti. |
when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks the Realized One for brief advice?” |
“Kiñcāpāhaṃ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. |
“Sir, even though I’m an old man, elderly and senior, |
Desetu me, bhante, bhagavā saṅkhittena dhammaṃ, desetu sugato saṅkhittena dhammaṃ, appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti. |
may the Buddha please teach me Dhamma in brief! May the Holy one please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!” |
“Taṃ kiṃ maññasi, mālukyaputta, |
“What do you think, Māluṅkyaputta? |
ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? |
Do you have any desire or greed or fondness for sights known by the eye that you haven’t seen, you’ve never seen before, you don’t see, and you don’t think would be seen?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? |
“Do you have any desire or greed or affection for sounds known by the ear … |
“No hetaṃ, bhante”. |
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“Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? |
smells known by the nose … |
“No hetaṃ, bhante”. |
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“Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? |
tastes known by the tongue … |
“No hetaṃ, bhante”. |
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“Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? |
touches known by the body … |
“No hetaṃ, bhante”. |
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“Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? |
thoughts known by the mind that you haven’t cognized, you’ve never cognized before, you don’t cognize, and you don’t think would be cognized?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati. |
“In that case, when it comes to things that are to be seen, heard, thought, and cognized: in the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the cognized will be merely the cognized. |
Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati; |
When this is the case, |
tato tvaṃ, mālukyaputta, na tena. |
you won’t be ‘by that’. |
Yato tvaṃ, mālukyaputta, na tena; |
When you’re not ‘by that’, |
tato tvaṃ, mālukyaputta, na tattha. |
you won’t be ‘in that’. |
Yato tvaṃ, mālukyaputta, na tattha; |
When you’re not ‘in that’, |
tato tvaṃ, mālukyaputta, nevidha, na huraṃ, na ubhayamantarena. |
you won’t be in this world or the world beyond or in between the two. |
Esevanto dukkhassā”ti. |
Just this is the end of suffering.” |
“Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi: |
“This is how I understand the detailed meaning of the Buddha’s brief statement: |
‘Rūpaṃ disvā sati muṭṭhā, |
‘When you see a sight, rememberfulness is confused |
Piyaṃ nimittaṃ manasi karoto; |
as attention latches on the pleasant aspect. |
Sārattacitto vedeti, |
Experiencing it with a mind full of desire, |
Tañca ajjhosa tiṭṭhati. |
you keep clinging to it. |
Tassa vaḍḍhanti vedanā, |
Many feelings grow |
anekā rūpasambhavā; |
arising from sights. |
Abhijjhā ca vihesā ca, |
The mind is damaged |
cittamassūpahaññati; |
by covetousness and cruelty. |
Evaṃ ācinato dukkhaṃ, |
Heaping up suffering like this, |
ārā nibbāna vuccati. |
you’re said to be far from nirvana. |
Saddaṃ sutvā sati muṭṭhā, |
When you hear a sound, rememberfulness is confused |
Piyaṃ nimittaṃ manasi karoto; |
as attention latches on the pleasant aspect. |
Sārattacitto vedeti, |
Experiencing it with a mind full of desire, |
Tañca ajjhosa tiṭṭhati. |
you keep clinging to it. |
Tassa vaḍḍhanti vedanā, |
Many feelings grow |
anekā saddasambhavā; |
arising from sounds. |
Abhijjhā ca vihesā ca, |
The mind is damaged |
cittamassūpahaññati; |
by covetousness and cruelty. |
Evaṃ ācinato dukkhaṃ, |
Heaping up suffering like this, |
ārā nibbāna vuccati. |
you’re said to be far from nirvana. |
Gandhaṃ ghatvā sati muṭṭhā, |
When you smell an odor, rememberfulness is confused |
Piyaṃ nimittaṃ manasi karoto; |
as attention latches on the pleasant aspect. |
Sārattacitto vedeti, |
Experiencing it with a mind full of desire, |
Tañca ajjhosa tiṭṭhati. |
you keep clinging to it. |
Tassa vaḍḍhanti vedanā, |
Many feelings grow |
anekā gandhasambhavā; |
arising from smells. |
Abhijjhā ca vihesā ca, |
The mind is damaged |
cittamassūpahaññati; |
by covetousness and cruelty. |
Evaṃ ācinato dukkhaṃ, |
Heaping up suffering like this, |
ārā nibbāna vuccati. |
you’re said to be far from nirvana. |
Rasaṃ bhotvā sati muṭṭhā, |
When you enjoy a taste, rememberfulness is confused |
Piyaṃ nimittaṃ manasi karoto; |
as attention latches on the pleasant aspect. |
Sārattacitto vedeti, |
Experiencing it with a mind full of desire, |
Tañca ajjhosa tiṭṭhati. |
you keep clinging to it. |
Tassa vaḍḍhanti vedanā, |
Many feelings grow |
anekā rasasambhavā; |
arising from tastes. |
Abhijjhā ca vihesā ca, |
The mind is damaged |
cittamassūpahaññati; |
by covetousness and cruelty. |
Evaṃ ācinato dukkhaṃ, |
Heaping up suffering like this, |
ārā nibbāna vuccati. |
you’re said to be far from nirvana. |
Phassaṃ phussa sati muṭṭhā, |
When you experience a touch, rememberfulness is confused |
Piyaṃ nimittaṃ manasi karoto; |
as attention latches on the pleasant aspect. |
Sārattacitto vedeti, |
Experiencing it with a mind full of desire, |
Tañca ajjhosa tiṭṭhati. |
you keep clinging to it. |
Tassa vaḍḍhanti vedanā, |
Many feelings grow |
anekā phassasambhavā; |
arising from touches. |
Abhijjhā ca vihesā ca, |
The mind is damaged |
cittamassūpahaññati; |
by covetousness and cruelty. |
Evaṃ ācinato dukkhaṃ, |
Heaping up suffering like this, |
ārā nibbāna vuccati. |
you’re said to be far from nirvana. |
Dhammaṃ ñatvā sati muṭṭhā, |
When you know a thought, rememberfulness is confused |
Piyaṃ nimittaṃ manasi karoto; |
as attention latches on the pleasant aspect. |
Sārattacitto vedeti, |
Experiencing it with a mind full of desire, |
Tañca ajjhosa tiṭṭhati. |
you keep clinging to it. |
Tassa vaḍḍhanti vedanā, |
Many feelings grow |
anekā dhammasambhavā; |
arising from thoughts. |
Abhijjhā ca vihesā ca, |
The mind is damaged |
cittamassūpahaññati; |
by covetousness and cruelty. |
Evaṃ ācinato dukkhaṃ, |
Heaping up suffering like this, |
ārā nibbāna vuccati. |
you’re said to be far from nirvana. |
Na so rajjati rūpesu, |
When you see a sight with rememberfulness, |
rūpaṃ disvā paṭissato; |
there’s no desire for sights. |
Virattacitto vedeti, |
Experiencing it with a mind free of desire, |
tañca nājjhosa tiṭṭhati. |
you don’t keep clinging to it. |
Yathāssa passato rūpaṃ, |
Even as you see a sight |
sevato cāpi vedanaṃ; |
and undergo a feeling, |
Khīyati nopacīyati, |
you wear away, you don’t heap up: |
evaṃ so caratī sato; |
that’s how to live rememberfully. |
Evaṃ apacinato dukkhaṃ, |
Reducing suffering like this, |
santike nibbāna vuccati. |
you’re said to be in the presence of nirvana. |
Na so rajjati saddesu, |
When you hear a sound with rememberfulness, |
saddaṃ sutvā paṭissato; |
there’s no desire for sounds. |
Virattacitto vedeti, |
Experiencing it with a mind free of desire, |
tañca nājjhosa tiṭṭhati. |
you don’t keep clinging to it. |
Yathāssa suṇato saddaṃ, |
Even as you hear a sound |
sevato cāpi vedanaṃ; |
and undergo a feeling, |
Khīyati nopacīyati, |
you wear away, you don’t heap up: |
evaṃ so caratī sato; |
that’s how to live rememberfully. |
Evaṃ apacinato dukkhaṃ, |
Reducing suffering like this, |
santike nibbāna vuccati. |
you’re said to be in the presence of nirvana. |
Na so rajjati gandhesu, |
When you smell an odor with rememberfulness, |
gandhaṃ ghatvā paṭissato; |
there’s no desire for smells. |
Virattacitto vedeti, |
Experiencing it with a mind free of desire, |
tañca nājjhosa tiṭṭhati. |
you don’t keep clinging to it. |
Yathāssa ghāyato gandhaṃ, |
Even as you smell an odor |
sevato cāpi vedanaṃ; |
and undergo a feeling, |
Khīyati nopacīyati, |
you wear away, you don’t heap up: |
evaṃ so caratī sato; |
that’s how to live rememberfully. |
Evaṃ apacinato dukkhaṃ, |
Reducing suffering like this, |
santike nibbāna vuccati. |
you’re said to be in the presence of nirvana. |
Na so rajjati rasesu, |
Enjoying a taste with rememberfulness, |
rasaṃ bhotvā paṭissato; |
there’s no desire for tastes. |
Virattacitto vedeti, |
Experiencing it with a mind free of desire, |
tañca nājjhosa tiṭṭhati. |
you don’t keep clinging to it. |
Yathāssa sāyato rasaṃ, |
Even as you savor a taste |
sevato cāpi vedanaṃ; |
and undergo a feeling, |
Khīyati nopacīyati, |
you wear away, you don’t heap up: |
evaṃ so caratī sato; |
that’s how to live rememberfully. |
Evaṃ apacinato dukkhaṃ, |
Reducing suffering like this, |
santike nibbāna vuccati. |
you’re said to be in the presence of nirvana. |
Na so rajjati phassesu, |
When you experience a touch with rememberfulness, |
phassaṃ phussa paṭissato; |
there’s no desire for touches. |
Virattacitto vedeti, |
Experiencing it with a mind free of desire, |
tañca nājjhosa tiṭṭhati. |
you don’t keep clinging to it. |
Yathāssa phusato phassaṃ, |
Even as you experience a touch |
sevato cāpi vedanaṃ; |
and undergo a feeling, |
Khīyati nopacīyati, |
you wear away, you don’t heap up: |
evaṃ so caratī sato; |
that’s how to live rememberfully. |
Evaṃ apacinato dukkhaṃ, |
Reducing suffering like this, |
santike nibbāna vuccati. |
you’re said to be in the presence of nirvana. |
Na so rajjati dhammesu, |
When you know a thought with rememberfulness, |
dhammaṃ ñatvā paṭissato; |
there’s no desire for thoughts. |
Virattacitto vedeti, |
Experiencing it with a mind free of desire, |
tañca nājjhosa tiṭṭhati. |
you don’t keep clinging to it. |
Yathāssa jānato dhammaṃ, |
Even as you know a thought |
Sevato cāpi vedanaṃ; |
and undergo a feeling, |
Khīyati nopacīyati, |
you wear away, you don’t heap up: |
Evaṃ so caratī sato; |
that’s how to live rememberfully. |
Evaṃ apacinato dukkhaṃ, |
Reducing suffering like this, |
Santike nibbāna vuccatī’ti. |
you’re said to be in the presence of nirvana.’ |
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, mālukyaputta. |
“Good, good, Māluṅkyaputta! |
Sādhu kho tvaṃ, mālukyaputta, 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 disvā sati muṭṭhā, |
(The Buddha repeats the verses in full.) |
Piyaṃ nimittaṃ manasi karoto; |
as attention latches on the pleasant aspect. |
Sārattacitto vedeti, |
|
Tañca ajjhosa tiṭṭhati. |
|
Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. |
This is how to understand the detailed meaning of what I said in brief.” |
Atha kho āyasmā mālukyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
And then Venerable Māluṅkyaputta 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 āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
Then Māluṅkyaputta, 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 panāyasmā mālukyaputto arahataṃ ahosīti. |
And Venerable Māluṅkyaputta became one of the perfected. |
96. Parihānadhammasutta |
96. Liable to Decline |
“Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni. |
“monks, I will teach you who is liable to decline, who is not liable to decline, and the six fields of mastery. |
Taṃ suṇātha. |
Listen … |
Kathañca, bhikkhave, parihānadhammo hoti? |
And how is someone liable to decline? |
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. |
When a monk sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters. |
Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā: |
Suppose that monk tolerates them and doesn’t give them up, get rid of them, eliminate them, and obliterate them. They should understand: |
‘parihāyāmi kusalehi dhammehi’. |
‘My skillful qualities are declining. |
Parihānañhetaṃ vuttaṃ bhagavatāti … pe …. |
For this is what the Buddha calls decline.’ |
Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti … pe … |
Furthermore, when a monk hears a sound … smells an odor … tastes a flavor … feels a touch … |
puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. |
knows a thought with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters. |
Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā: |
If that monk tolerates them and doesn’t give them up, get rid of them, eliminate them, and obliterate them, they should understand: |
‘parihāyāmi kusalehi dhammehi’. |
‘My skillful qualities are declining. |
Parihānañhetaṃ vuttaṃ bhagavatāti. |
For this is what the Buddha calls decline.’ |
Evaṃ kho, bhikkhave, parihānadhammo hoti. |
That’s how someone is liable to decline. |
Kathañca, bhikkhave, aparihānadhammo hoti? |
And how is someone not liable to decline? |
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. |
When a monk sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters. |
Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā: |
Suppose that monk doesn’t tolerate them but gives them up, gets rid of them, eliminates them, and obliterates them. They should understand: |
‘na parihāyāmi kusalehi dhammehi’. |
‘My skillful qualities are not declining. |
Aparihānañhetaṃ vuttaṃ bhagavatāti … pe …. |
For this is what the Buddha calls non-decline.’ |
Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti … pe … |
Furthermore, when a monk hears a sound … smells an odor … tastes a flavor … feels a touch … |
puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. |
knows a thought with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters. |
Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā: |
Suppose that monk doesn’t tolerate them but gives them up, gets rid of them, eliminates them, and obliterates them. They should understand: |
‘na parihāyāmi kusalehi dhammehi’. |
‘My skillful qualities are not declining. |
Aparihānañhetaṃ vuttaṃ bhagavatāti. |
For this is what the Buddha calls non-decline.’ |
Evaṃ kho, bhikkhave, aparihānadhammo hoti. |
That’s how someone is not liable to decline. |
Katamāni ca, bhikkhave, cha abhibhāyatanāni? |
And what are the six fields of mastery? |
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. |
When a monk sees a sight with the eye, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters. |
Veditabbametaṃ, bhikkhave, bhikkhunā: |
They should understand: |
‘abhibhūtametaṃ āyatanaṃ’. |
‘This sense field has been mastered. |
Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti … pe … |
For this is what the Buddha calls a field of mastery.’ … |
puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. |
Furthermore, when a monk knows a thought with the mind, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters. |
Veditabbametaṃ, bhikkhave, bhikkhunā: |
They should understand: |
‘abhibhūtametaṃ āyatanaṃ’. |
‘This sense field has been mastered. |
Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti. |
For this is what the Buddha calls a field of mastery.’ |
Imāni vuccanti, bhikkhave, cha abhibhāyatanānī”ti. |
These are the six fields of mastery.” |
97. Pamādavihārīsutta |
97. One Who Lives Negligently |
“Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. |
“monks, I will teach you who lives negligently and who lives diligently. |
Taṃ suṇātha. |
Listen … |
Kathañca, bhikkhave, pamādavihārī hoti? |
And how does someone live negligently? |
Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati cakkhuviññeyyesu rūpesu. |
When you live with the eye faculty unrestrained, your mind becomes polluted when it comes to sights known by the eye. |
tassa byāsittacittassa pāmojjaṃ na hoti. |
When the mind is polluted, there’s no joy. |
Pāmojje asati pīti na hoti. |
When there’s no joy, there’s no rapture. |
Pītiyā asati passaddhi na hoti. |
When there’s no rapture, there’s no pacification. |
Passaddhiyā asati dukkhaṃ hoti. |
When there’s no pacification, there’s suffering. |
Dukkhino cittaṃ na samādhiyati. |
The mind that suffers doesn’t become undistractify-&-lucidifyd in samādhi. |
Asamāhite citte dhammā na pātubhavanti. |
When the mind is not undistractify-&-lucidifyd in samādhi, principles do not become clear. |
Dhammānaṃ apātubhāvā pamādavihārītveva saṅkhaṃ gacchati … pe … |
Because principles have not become clear, you’re considered to live negligently. |
jivhindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati jivhāviññeyyesu rasesu, |
When you live with the ear … nose … tongue … body … |
tassa byāsittacittassa … pe … |
|
pamādavihārītveva saṅkhaṃ gacchati … pe … |
|
manindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati manoviññeyyesu dhammesu, |
mind faculty unrestrained, your mind becomes polluted when it comes to thoughts known by the mind. |
tassa byāsittacittassa pāmojjaṃ na hoti. |
When the mind is polluted, there’s no joy. |
Pāmojje asati pīti na hoti. |
When there’s no joy, there’s no rapture. |
Pītiyā asati passaddhi na hoti. |
When there’s no rapture, there’s no pacification. |
Passaddhiyā asati dukkhaṃ hoti. |
When there’s no pacification, there’s suffering. |
Dukkhino cittaṃ na samādhiyati. |
The mind that suffers doesn’t become undistractify-&-lucidifyd in samādhi. |
Asamāhite citte dhammā na pātubhavanti. |
When the mind is not undistractify-&-lucidifyd in samādhi, principles do not become clear. |
Dhammānaṃ apātubhāvā pamādavihārītveva saṅkhaṃ gacchati. |
Because principles have not become clear, you’re considered to live negligently. |
Evaṃ kho, bhikkhave, pamādavihārī hoti. |
That’s how someone lives negligently. |
Kathañca, bhikkhave, appamādavihārī hoti? |
And how does someone live diligently? |
Cakkhundriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati cakkhuviññeyyesu rūpesu, |
When you live with the eye faculty restrained, your mind doesn’t become polluted when it comes to sights known by the eye. |
tassa abyāsittacittassa pāmojjaṃ jāyati. |
When the mind isn’t polluted, joy springs up. |
Pamuditassa pīti jāyati. |
Being joyful, rapture springs up. |
Pītimanassa kāyo passambhati. |
When the mind is full of rapture, the body becomes pacified. |
Passaddhakāyo sukhaṃ viharati. |
When the body is pacified, one feels pleasure. |
Sukhino cittaṃ samādhiyati. |
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi. |
Samāhite citte dhammā pātubhavanti. |
When the mind is undistractify-&-lucidifyd in samādhi, principles become clear. |
Dhammānaṃ pātubhāvā appamādavihārītveva saṅkhaṃ gacchati … pe … |
Because principles have become clear, you’re considered to live diligently. |
jivhindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati … pe … |
When you live with the ear … nose … tongue … body … |
appamādavihārītveva saṅkhaṃ gacchati. |
|
Manindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati, manoviññeyyesu dhammesu, |
mind faculty restrained, your mind doesn’t become polluted when it comes to thoughts known by the mind. |
tassa abyāsittacittassa pāmojjaṃ jāyati. |
When the mind isn’t polluted, joy springs up. |
Pamuditassa pīti jāyati. |
Being joyful, rapture springs up. |
Pītimanassa kāyo passambhati. |
When the mind is full of rapture, the body becomes pacified. |
Passaddhakāyo sukhaṃ viharati. |
When the body is pacified, one feels pleasure. |
Sukhino cittaṃ samādhiyati. |
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi. |
Samāhite citte dhammā pātubhavanti. |
When the mind is undistractify-&-lucidifyd in samādhi, principles become clear. |
Dhammānaṃ pātubhāvā appamādavihārītveva saṅkhaṃ gacchati. |
Because principles have become clear, you’re considered to live diligently. |
Evaṃ kho, bhikkhave, appamādavihārī hotī”ti. |
That’s how someone lives diligently.” |
98. Saṃvarasutta |
98. Restraint |
“Saṃvarañca vo, bhikkhave, desessāmi, asaṃvarañca. |
“monks, I will teach you who is restrained and who is unrestrained. |
Taṃ suṇātha. |
Listen … |
Kathañca, bhikkhave, asaṃvaro hoti? |
And how is someone unrestrained? |
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā: |
If a monk approves, welcomes, and keeps clinging to them, they should understand: |
‘parihāyāmi kusalehi dhammehi. |
‘My skillful qualities are declining. |
Parihānañhetaṃ vuttaṃ bhagavatā’ti … pe … |
For this is what the Buddha calls decline.’ |
santi, bhikkhave, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā: |
If a monk approves, welcomes, and keeps clinging to them, they should understand: |
‘parihāyāmi kusalehi dhammehi. |
‘My skillful qualities are declining. |
Parihānañhetaṃ vuttaṃ bhagavatā’ti. |
For this is what the Buddha calls decline.’ |
Evaṃ kho, bhikkhave, asaṃvaro hoti. |
This is how someone is unrestrained. |
Kathañca, bhikkhave, saṃvaro hoti? |
And how is someone restrained? |
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā: |
If a monk doesn’t approve, welcome, and keep clinging to them, they should understand: |
‘na parihāyāmi kusalehi dhammehi. |
‘My skillful qualities are not declining. |
Aparihānañhetaṃ vuttaṃ bhagavatā’ti … pe … |
For this is what the Buddha calls non-decline.’ |
santi, bhikkhave, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ bhikkhunā: |
If a monk doesn’t approve, welcome, and keep clinging to them, they should understand: |
‘na parihāyāmi kusalehi dhammehi. |
‘My skillful qualities are not declining. |
Aparihānañhetaṃ vuttaṃ bhagavatā’ti. |
For this is what the Buddha calls non-decline.’ |
Evaṃ kho, bhikkhave, saṃvaro hotī”ti. |
This is how someone is restrained.” |
99. Samādhisutta |
99. undistractible-lucidity |
“Samādhiṃ, bhikkhave, bhāvetha. |
“monks, develop undistractible-lucidity. |
Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. |
A monk who has undistractible-lucidity truly understands. |
Kiñca yathābhūtaṃ pajānāti? |
What do they truly understand? |
‘Cakkhu aniccan’ti yathābhūtaṃ pajānāti; |
They truly understand that the eye is impermanent. |
‘rūpā aniccā’ti yathābhūtaṃ pajānāti; |
They truly understand that sights … |
‘cakkhuviññāṇaṃ aniccan’ti yathābhūtaṃ pajānāti; |
eye consciousness … |
‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti. |
eye contact … |
‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti … pe … |
the pleasant, painful, or neutral feeling that arises conditioned by eye contact is impermanent. … |
‘mano aniccan’ti yathābhūtaṃ pajānāti. |
They truly understand that the mind is impermanent. |
Dhammā … |
They truly understand that thoughts … |
manoviññāṇaṃ … |
mind consciousness … |
manosamphasso … |
mind contact … |
‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti. |
the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent. |
Samādhiṃ, bhikkhave, bhāvetha. |
monks, develop undistractible-lucidity. |
Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī”ti. |
A monk who has undistractible-lucidity truly understands.” |
100. Paṭisallānasutta |
100. Retreat |
“Paṭisallāne, bhikkhave, yogamāpajjatha. |
“monks, meditate in retreat. |
Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. |
A monk in retreat truly understands. |
Kiñca yathābhūtaṃ pajānāti? |
What do they truly understand? |
‘Cakkhu aniccan’ti yathābhūtaṃ pajānāti; |
They truly understand that the eye is impermanent. |
‘rūpā aniccā’ti yathābhūtaṃ pajānāti; |
They truly understand that sights … |
‘cakkhuviññāṇaṃ aniccan’ti yathābhūtaṃ pajānāti; |
eye consciousness … |
‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti … pe … |
eye contact … |
‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti. |
the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent. |
Paṭisallāne, bhikkhave, yogamāpajjatha. |
monks, meditate in retreat. |
Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānātī”ti. |
A monk in retreat truly understands.” |
101. Paṭhamanatumhākasutta |
101. It’s Not Yours (1st) |
“Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. |
“monks, give up what’s not yours. |
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
Kiñca, bhikkhave, na tumhākaṃ? |
And what isn’t yours? |
Cakkhu, bhikkhave, na tumhākaṃ. |
The eye isn’t yours: give it up. |
Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
Rūpā na tumhākaṃ. |
Sights … |
Te pajahatha. |
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Te vo pahīnā hitāya sukhāya bhavissanti. |
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Cakkhuviññāṇaṃ na tumhākaṃ. |
Eye consciousness … |
Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
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Cakkhusamphasso na tumhākaṃ. |
Eye contact … |
Taṃ pajahatha. |
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So vo pahīno hitāya sukhāya bhavissati. |
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Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. |
The pleasant, painful, or neutral feeling that arises conditioned by eye contact isn’t yours: give it up. |
Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
… pe … |
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Jivhā na tumhākaṃ. |
The ear … nose … tongue … body … |
Taṃ pajahatha. |
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Sā vo pahīnā hitāya sukhāya bhavissati. |
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Rasā na tumhākaṃ. |
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Te pajahatha. |
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Te vo pahīnā hitāya sukhāya bhavissanti. |
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Jivhāviññāṇaṃ na tumhākaṃ. |
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Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
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Jivhāsamphasso na tumhākaṃ. |
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Taṃ pajahatha. |
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So vo pahīno hitāya sukhāya bhavissati. |
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Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. |
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Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati … pe …. |
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Mano na tumhākaṃ. |
Mind isn’t yours: give it up. |
Taṃ pajahatha. |
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So vo pahīno hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
Dhammā na tumhākaṃ. |
Thoughts … |
Te pajahatha. |
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Te vo pahīnā hitāya sukhāya bhavissanti. |
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Manoviññāṇaṃ na tumhākaṃ. |
Mind consciousness … |
Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
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Manosamphasso na tumhākaṃ. |
Mind contact … |
Taṃ pajahatha. |
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So vo pahīno hitāya sukhāya bhavissati. |
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Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. |
Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, |
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. |
api nu tumhākaṃ evamassa: |
Would you think: |
‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’”ti? |
‘This person is carrying us off, burning us, or doing what they want with us?’” |
“No hetaṃ, bhante”. |
“No, sir. |
“Taṃ kissa hetu”? |
Why is that? |
“Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti. |
Because that’s neither self nor belonging to self.” |
“Evameva kho, bhikkhave, cakkhu na tumhākaṃ. |
“In the same way, the eye isn’t yours: give it up. |
Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. … |
Rūpā na tumhākaṃ … |
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cakkhuviññāṇaṃ … |
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cakkhusamphasso … pe … |
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yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. |
Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti. |
Giving it up will be for your welfare and happiness.” |
102. Dutiyanatumhākasutta |
102. It’s Not Yours (2nd) |
“Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. |
“monks, give up what’s not yours. |
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
Kiñca, bhikkhave, na tumhākaṃ? |
And what isn’t yours? |
Cakkhu, bhikkhave, na tumhākaṃ. |
The eye isn’t yours: give it up. |
Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
Rūpā na tumhākaṃ. |
Sights … |
Te pajahatha. |
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Te vo pahīnā hitāya sukhāya bhavissanti. |
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Cakkhuviññāṇaṃ na tumhākaṃ. |
Eye consciousness … |
Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
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Cakkhusamphasso na tumhākaṃ. |
Eye contact … |
Taṃ pajahatha. |
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So vo pahīno hitāya sukhāya bhavissati … pe … |
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yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. |
Taṃ pajahatha. |
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Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
Yampi, bhikkhave, na tumhākaṃ, taṃ pajahatha. |
Give up what’s not yours. |
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti. |
Giving it up will be for your welfare and happiness.” |
103. Udakasutta |
103. About Uddaka |
“Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati: |
“monks, Uddaka, son of Rāma, used to say: |
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti. |
‘This for sure is the knowledge master! This for sure is the conqueror of all! This for sure is the boil’s root dug out, never dug out before!’ |
Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṃyeva gaṇḍamūlaṃ palikhataṃ me ‘gaṇḍamūlan’ti bhāsati. |
Even though Uddaka, son of Rāma, was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ |
Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya: |
Here’s how a monk would rightly say: |
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti. |
‘Here’s the thing: the knowledge master! Here’s the thing: the conqueror of all! Here’s the thing: the boil’s root has been dug out, which was never dug out before!’ |
Kathañca, bhikkhave, vedagū hoti? |
And how is someone a knowledge master? |
Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti; |
It’s when a monk truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape. |
evaṃ kho, bhikkhave, bhikkhu vedagū hoti. |
That’s how a monk is a knowledge master. |
Kathañca, bhikkhave, bhikkhu sabbajī hoti? |
And how is a monk a conqueror of all? |
Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti; |
It’s when a monk comes to be freed by not grasping after truly understanding these six sense fields’ origin, ending, gratification, drawback, and escape. |
evaṃ kho, bhikkhave, bhikkhu sabbajī hoti. |
That’s how a monk is a conqueror of all. |
Kathañca, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti? |
And how has a monk dug out the boil’s root, which was never dug out before? |
Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. |
‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. |
Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ. |
‘Boil’s root’ is a term for craving. |
Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā; |
It’s when a monk has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
evaṃ kho, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti. |
That’s how a monk has dug out the boil’s root, which was never dug out before. |
Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati: |
Uddaka, son of Rāma, used to say: |
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti. |
‘This for sure is the knowledge master! This for sure is the conqueror of all! This for sure is the boil’s root dug out, never dug out before!’ |
Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati; |
Even though Uddaka, son of Rāma, was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ |
apalikhataṃyeva gaṇḍamūlaṃ ‘palikhataṃ me gaṇḍamūlan’ti bhāsati. |
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Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya: |
But that’s how a monk would rightly say: |
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’”ti. |
‘This for sure is the knowledge master! This for sure is the conqueror of all! This for sure is the boil’s root dug out, never dug out before!’” |