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| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
1. Rūpādi-vagga |
1. Sights, etc. |
1 |
1 |
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: |
“Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthirūpaṃ. |
“monks, I do not see a single sight that occupies a man’s mind like the sight of a woman. |
Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti. |
The sight of a woman occupies a man’s mind.” |
2 |
2 |
“Nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthisaddo. |
“monks, I do not see a single sound that occupies a man’s mind like the sound of a woman. |
Itthisaddo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti. |
The sound of a woman occupies a man’s mind.” |
3 |
3 |
“Nāhaṃ, bhikkhave, aññaṃ ekagandhampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthigandho. |
“monks, I do not see a single smell that occupies a man’s mind like the smell of a woman. |
Itthigandho, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti. |
The smell of a woman occupies a man’s mind.” |
4 |
4 |
“Nāhaṃ, bhikkhave, aññaṃ ekarasampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthiraso. |
“monks, I do not see a single taste that occupies a man’s mind like the taste of a woman. |
Itthiraso, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti. |
The taste of a woman occupies a man’s mind.” |
5 |
5 |
“Nāhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthiphoṭṭhabbo. |
“monks, I do not see a single touch that occupies a man’s mind like the touch of a woman. |
Itthiphoṭṭhabbo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti. |
The touch of a woman occupies a man’s mind.” |
6 |
6 |
“Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisarūpaṃ. |
“monks, I do not see a single sight that occupies a woman’s mind like the sight of a man. |
Purisarūpaṃ, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti. |
The sight of a man occupies a woman’s mind.” |
7 |
7 |
“Nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisasaddo. |
“monks, I do not see a single sound that occupies a woman’s mind like the sound of a man. |
Purisasaddo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti. |
The sound of a man occupies the mind of a woman.” |
8 |
8 |
“Nāhaṃ, bhikkhave, aññaṃ ekagandhampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisagandho. |
“monks, I do not see a single smell that occupies a woman’s mind like the smell of a man. |
Purisagandho, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti. |
The smell of a man occupies the mind of a woman.” |
9 |
9 |
“Nāhaṃ, bhikkhave, aññaṃ ekarasampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisaraso. |
“monks, I do not see a single taste that occupies a woman’s mind like the taste of a man. |
Purisaraso, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti. |
The taste of a man occupies the mind of a woman.” |
10 |
10 |
“Nāhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisaphoṭṭhabbo. |
“monks, I do not see a single touch that occupies a woman’s mind like the touch of a man. |
Purisaphoṭṭhabbo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti. |
The touch of a man occupies a woman’s mind.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
2. Nīvaraṇa-p-pahāna-vagga |
2. Giving Up the Hindrances |
11 |
11 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, subhanimittaṃ. |
“monks, I do not see a single Dharma that gives rise to sensual desire, or, when it has arisen, makes it increase and grow like the aspect of beauty. |
Subhanimittaṃ, bhikkhave, ayoniso manasi karoto anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattatī”ti. |
When you attend improperly to the aspect of beauty, sensual desire arises, and once arisen it increases and grows.” |
12 |
12 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppanno vā byāpādo uppajjati uppanno vā byāpādo bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, paṭighanimittaṃ. |
“monks, I do not see a single Dharma that gives rise to ill will, or, when it has arisen, makes it increase and grow like the aspect of repulsion. |
Paṭighanimittaṃ, bhikkhave, ayoniso manasi karoto anuppanno ceva byāpādo uppajjati uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattatī”ti. |
When you attend improperly to the aspect of repulsion, ill will arises, and once arisen it increases and grows.” |
13 |
13 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannaṃ vā thinamiddhaṃ uppajjati uppannaṃ vā thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, arati tandī vijambhitā bhattasammado cetaso ca līnattaṃ. |
“monks, I do not see a single Dharma that gives rise to dullness and drowsiness, or, when they have arisen, makes them increase and grow like discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. |
Līnacittassa, bhikkhave, anuppannañceva thinamiddhaṃ uppajjati uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattatī”ti. |
When you have a sluggish mind, dullness and drowsiness arise, and once arisen they increase and grow.” |
14 |
14 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannaṃ vā uddhaccakukkuccaṃ uppajjati uppannaṃ vā uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, cetaso avūpasamo. |
“monks, I do not see a single Dharma that gives rise to restlessness and remorse, or, when they have arisen, makes them increase and grow like an unsettled mind. |
Avūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṃ uppajjati uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattatī”ti. |
When you have no peace of mind, restlessness and remorse arise, and once arisen they increase and grow.” |
15 |
15 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, ayonisomanasikāro. |
“monks, I do not see a single Dharma that gives rise to doubt, or, when it has arisen, makes it increase and grow like improper attention. |
Ayoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattatī”ti. |
When you attend improperly, doubt arises, and once arisen it increases and grows.” |
16 |
16 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṃ, bhikkhave, asubhanimittaṃ. |
“monks, I do not see a single Dharma that prevents sensual desire from arising, or, when it has arisen, abandons it like the aspect of ugliness. |
Asubhanimittaṃ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī”ti. |
When you attend properly to the aspect of ugliness, sensual desire does not arise, or, if it’s already arisen, it’s given up.” |
17 |
17 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppanno vā byāpādo nuppajjati uppanno vā byāpādo pahīyati yathayidaṃ, bhikkhave, mettā cetovimutti. |
“monks, I do not see a single Dharma that prevents ill will from arising, or, when it has arisen, abandons it like the heart’s release byfriendly-kindness. |
Mettaṃ, bhikkhave, cetovimuttiṃ yoniso manasi karoto anuppanno ceva byāpādo nuppajjati uppanno ca byāpādo pahīyatī”ti. |
When you attend properly on the heart’s release byfriendly-kindness, ill will does not arise, or, if it’s already arisen, it’s given up.” |
18 |
18 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannaṃ vā thinamiddhaṃ nuppajjati uppannaṃ vā thinamiddhaṃ pahīyati yathayidaṃ, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. |
“monks, I do not see a single Dharma that prevents dullness and drowsiness from arising, or, when they have arisen, by which they are given up like the elements of initiative, persistence, and vigor. |
Āraddhavīriyassa, bhikkhave, anuppannañceva thinamiddhaṃ nuppajjati uppannañca thinamiddhaṃ pahīyatī”ti. |
When you’re energetic, dullness and drowsiness do not arise, or, if they’ve already arisen, they’re given up.” |
19 |
19 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannaṃ vā uddhaccakukkuccaṃ nuppajjati uppannaṃ vā uddhaccakukkuccaṃ pahīyati yathayidaṃ, bhikkhave, cetaso vūpasamo. |
“monks, I do not see a single Dharma that prevents restlessness and remorse from arising, or, when they have arisen, by which they are given up like peace of mind. |
Vūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṃ nuppajjati uppannañca uddhaccakukkuccaṃ pahīyatī”ti. |
When your mind is peaceful, restlessness and remorse do not arise, or, if they’ve already arisen, they’re given up.” |
20 |
20 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṃ, bhikkhave, yonisomanasikāro. |
“monks, I do not see a single Dharma that prevents doubt from arising, or, when it has arisen, gives it up like proper attention. |
Yoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī”ti. |
When you attend properly, doubt does not arise, or, if it’s already arisen, it’s given up.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
3. A-kammaniya-vagga |
3. Useless |
21 |
21 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ akammaniyaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it’s not developed like this, is as useless as the mind. |
Cittaṃ, bhikkhave, abhāvitaṃ akammaniyaṃ hotī”ti. |
An undeveloped mind is useless.” |
22 |
22 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ kammaniyaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is developed like this, is as workable as the mind. |
Cittaṃ, bhikkhave, bhāvitaṃ kammaniyaṃ hotī”ti. |
A developed mind is workable.” |
23 |
23 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it’s not developed like this, is so very harmful as the mind. |
Cittaṃ, bhikkhave, abhāvitaṃ mahato anatthāya saṃvattatī”ti. |
An undeveloped mind is very harmful.” |
24 |
24 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is developed like this, is so very beneficial as the mind. |
Cittaṃ, bhikkhave, bhāvitaṃ mahato atthāya saṃvattatī”ti. |
A developed mind is very beneficial.” |
25 |
25 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ apātubhūtaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it’s not developed, with such untapped potential, is so very harmful as the mind. |
Cittaṃ, bhikkhave, abhāvitaṃ apātubhūtaṃ mahato anatthāya saṃvattatī”ti. |
An undeveloped mind, with untapped potential, is very harmful.” |
26 |
26 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ pātubhūtaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is developed, with its potential realized, is so very beneficial as the mind. |
Cittaṃ, bhikkhave, bhāvitaṃ pātubhūtaṃ mahato atthāya saṃvattatī”ti. |
A developed mind, with its potential realized, is very beneficial.” |
27 |
27 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ abahulīkataṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it’s not developed and cultivated, is so very harmful as the mind. |
Cittaṃ, bhikkhave, abhāvitaṃ abahulīkataṃ mahato anatthāya saṃvattatī”ti. |
An undeveloped and uncultivated mind is very harmful.” |
28 |
28 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is developed and cultivated, is so very beneficial as the mind. |
Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattatī”ti. |
A developed and cultivated mind is very beneficial.” |
29 |
29 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ abahulīkataṃ dukkhādhivahaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it’s not developed and cultivated, brings such suffering as the mind. |
Cittaṃ, bhikkhave, abhāvitaṃ abahulīkataṃ dukkhādhivahaṃ hotī”ti. |
An undeveloped and uncultivated mind brings suffering.” |
30 |
30 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ sukhādhivahaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is developed and cultivated, brings such happiness as the mind. |
Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ sukhādhivahaṃ hotī”ti. |
A developed and cultivated mind brings happiness.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
4. A-danta-vagga |
4. Wild |
31 |
31 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ adantaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it’s not tamed, is so very harmful as the mind. |
Cittaṃ, bhikkhave, adantaṃ mahato anatthāya saṃvattatī”ti. |
A wild mind is very harmful.” |
32 |
32 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ dantaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is tamed, is so very beneficial as the mind. |
Cittaṃ, bhikkhave, dantaṃ mahato atthāya saṃvattatī”ti. |
A tamed mind is very beneficial.” |
33 |
33 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ aguttaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it’s not guarded, is so very harmful as the mind. |
Cittaṃ, bhikkhave, aguttaṃ mahato anatthāya saṃvattatī”ti. |
An unguarded mind is very harmful.” |
34 |
34 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ guttaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is guarded, is so very beneficial as the mind. |
Cittaṃ, bhikkhave, guttaṃ mahato atthāya saṃvattatī”ti. |
A guarded mind is very beneficial.” |
35 |
35 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ arakkhitaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it’s not protected, is so very harmful as the mind. |
Cittaṃ, bhikkhave, arakkhitaṃ mahato anatthāya saṃvattatī”ti. |
An unprotected mind is very harmful.” |
36 |
36 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ rakkhitaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is protected, is so very beneficial as the mind. |
Cittaṃ, bhikkhave, rakkhitaṃ mahato atthāya saṃvattatī”ti. |
A protected mind is very beneficial.” |
37 |
37 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it’s not restrained, is so very harmful as the mind. |
Cittaṃ, bhikkhave, asaṃvutaṃ mahato anatthāya saṃvattatī”ti. |
An unrestrained mind is very harmful.” |
38 |
38 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is restrained, is so very beneficial as the mind. |
Cittaṃ, bhikkhave, saṃvutaṃ mahato atthāya saṃvattatī”ti. |
A restrained mind is very beneficial.” |
39 |
39 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is not tamed, guarded, protected and restrained, is so very harmful as the mind. |
Cittaṃ, bhikkhave, adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattatī”ti. |
An untamed, unguarded, unprotected, and unrestrained mind is very harmful.” |
40 |
40 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. |
“monks, I do not see a single Dharma that, when it is tamed, guarded, protected and restrained, is so very beneficial as the mind. |
Cittaṃ, bhikkhave, dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattatī”ti. |
A tamed, guarded, protected, and restrained mind is very beneficial.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
5. Paṇihitaaccha-vagga |
5. A Spike |
41 |
41 |
“Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā micchāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhecchati lohitaṃ vā uppādessatīti netaṃ ṭhānaṃ vijjati. |
“monks, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood. |
Taṃ kissa hetu? |
Why is that? |
Micchāpaṇihitattā, bhikkhave, sūkassa. |
Because the spike is pointing the wrong way. |
Evamevaṃ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṃ bhecchati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. |
In the same way, a monk whose mind is pointing the wrong way cannot break ignorance, produce knowledge, and realize nirvana. |
Taṃ kissa hetu? |
Why is that? |
Micchāpaṇihitattā, bhikkhave, cittassā”ti. |
Because their mind is pointing the wrong way.” |
42 |
42 |
“Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhecchati lohitaṃ vā uppādessatīti ṭhānametaṃ vijjati. |
“monks, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood. |
Taṃ kissa hetu? |
Why is that? |
Sammāpaṇihitattā, bhikkhave, sūkassa. |
Because the spike is pointing the right way. |
Evamevaṃ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṃ bhecchati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti ṭhānametaṃ vijjati. |
In the same way, a monk whose mind is pointing the right way can break ignorance, produce knowledge, and realize nirvana. |
Taṃ kissa hetu? |
Why is that? |
Sammāpaṇihitattā, bhikkhave, cittassā”ti. |
Because the mind is pointing the right way.” |
43 |
43 |
“Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi: |
“monks, when I’ve comprehended the mind of a person whose mind is corrupted, I understand: |
‘imamhi ce ayaṃ samaye puggalo kālaṃ kareyya, yathābhataṃ nikkhitto evaṃ niraye’. |
‘If this person were to die right now, they would be cast down to hell.’ |
Taṃ kissa hetu? |
Why is that? |
Cittaṃ hissa, bhikkhave, paduṭṭhaṃ. |
Because their mind is corrupted. |
Cetopadosahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti. |
Depravity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” |
44 |
44 |
“Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ pasannacittaṃ evaṃ cetasā ceto paricca pajānāmi: |
“monks, when I’ve comprehended the mind of a person whose mind is confident, I understand: |
‘imamhi ce ayaṃ samaye puggalo kālaṃ kareyya, yathābhataṃ nikkhitto evaṃ sagge’. |
‘If this person were to die right now, they would be raised up to heaven.’ |
Taṃ kissa hetu? |
Why is that? |
Cittaṃ hissa, bhikkhave, pasannaṃ. |
Because their mind is clear. |
Cetopasādahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti. |
Clarity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” |
45 |
45 |
“Seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. |
“Suppose, monks, there was a lake that was cloudy, murky, and muddy. A person with good eyesight standing on the bank would not see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. |
Taṃ kissa hetu? |
Why is that? |
Āvilattā, bhikkhave, udakassa. |
Because the water is clouded. |
Evamevaṃ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttariṃ vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. |
In the same way, that a monk whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is not possible. |
Taṃ kissa hetu? |
Why is that? |
Āvilattā, bhikkhave, cittassā”ti. |
Because their mind is clouded.” |
46 |
46 |
“Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. |
“Suppose, monks, there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. |
Taṃ kissa hetu? |
Why is that? |
Anāvilattā, bhikkhave, udakassa. |
Because the water is unclouded. |
Evamevaṃ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttariṃ vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjati. |
In the same way, that a monk whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is possible. |
Taṃ kissa hetu? |
Why is that? |
Anāvilattā, bhikkhave, cittassā”ti. |
Because their mind is unclouded.” |
47 |
47 |
“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṃ phandano tesaṃ aggamakkhāyati yadidaṃ mudutāya ceva kammaññatāya ca. |
“Just as, monks, the papra is said to be the best kind of tree in terms of its pliability and workability, |
Evamevaṃ kho ahaṃ, bhikkhave, nāññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mudu ca hoti kammaññañca yathayidaṃ cittaṃ. |
so too, I do not see a single Dharma that’s as pliable and workable as the mind, when it is developed and cultivated. |
Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mudu ca hoti kammaññañca hotī”ti. |
A mind that is developed and cultivated is pliable and workable.” |
48 |
48 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ lahuparivattaṃ yathayidaṃ cittaṃ. |
“monks, I do not see a single Dharma that’s as quick to change as the mind. |
Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṃ cittan”ti. |
So much so that it’s not easy to give a simile for how quickly the mind changes.” |
49 |
49 |
“Pabhassaramidaṃ, bhikkhave, cittaṃ. |
“This mind, monks, is radiant. |
Tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti. |
But it’s corrupted by passing corruptions.” |
50 |
50 |
“Pabhassaramidaṃ, bhikkhave, cittaṃ. |
“This mind, monks, is radiant. |
Tañca kho āgantukehi upakkilesehi vippamuttan”ti. |
And it is freed from passing corruptions.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
6. Accharāsaṅghāta-vagga |
6. Fingersnap |
51 |
51 |
“Pabhassaramidaṃ, bhikkhave, cittaṃ. |
“This mind, monks, is radiant. |
Tañca kho āgantukehi upakkilesehi upakkiliṭṭhaṃ. |
But it is corrupted by passing corruptions. |
Taṃ assutavā puthujjano yathābhūtaṃ nappajānāti. |
An uneducated ordinary person does not truly understand this. |
Tasmā ‘assutavato puthujjanassa cittabhāvanā natthī’ti vadāmī”ti. |
So I say that ‘the uneducated ordinary person has no development of the mind’.” |
52 |
52 |
“Pabhassaramidaṃ, bhikkhave, cittaṃ. |
“This mind, monks, is radiant. |
Tañca kho āgantukehi upakkilesehi vippamuttaṃ. |
And it is freed from passing corruptions. |
Taṃ sutavā ariyasāvako yathābhūtaṃ pajānāti. |
An educated noble disciple truly understands this. |
Tasmā ‘sutavato ariyasāvakassa cittabhāvanā atthī’ti vadāmī”ti. |
So I say that ‘the educated noble disciple has development of the mind’.” |
53 |
53 |
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ āsevati; |
“If, monks, a monk cultivates a mind offriendly-kindness even for the time of a finger snap, |
ayaṃ vuccati, bhikkhave: |
they’re called |
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. |
a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. |
Ko pana vādo ye naṃ bahulīkarontī”ti. |
How much more so those who make much of it!” |
54 |
54 |
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ bhāveti; |
“If, monks, a monk develops a mind offriendly-kindness even for the time of a finger snap, |
ayaṃ vuccati, bhikkhave: |
they’re called |
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. |
a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. |
Ko pana vādo ye naṃ bahulīkarontī”ti. |
How much more so those who make much of it!” |
55 |
55 |
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ manasi karoti; |
“If, monks, a monk focuses on a mind offriendly-kindness even for the time of a finger snap, |
ayaṃ vuccati, bhikkhave: |
they’re called |
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. |
a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. |
Ko pana vādo ye naṃ bahulīkarontī”ti. |
How much more so those who make much of it!” |
56 |
56 |
“Ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā, sabbe te manopubbaṅgamā. |
“monks, whatever qualities are unskillful, part of the unskillful, on the side of the unskillful, all of them are preceded by the mind. |
Mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati, anvadeva akusalā dhammā”ti. |
Mind arises first, and unskillful Dharmas follow right behind.” |
57 |
57 |
“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te manopubbaṅgamā. |
“monks, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are preceded by the mind. |
Mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati, anvadeva kusalā dhammā”ti. |
Mind arises first, and skillful Dharmas follow right behind.” |
58 |
58 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, pamādo. |
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like negligence. |
Pamattassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. |
When you’re negligent, unskillful Dharmas arise and skillful Dharmas decline.” |
59 |
59 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, appamādo. |
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like diligence. |
Appamattassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. |
When you’re diligent, skillful Dharmas arise and unskillful Dharmas decline.” |
60 |
60 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, kosajjaṃ. |
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like laziness. |
Kusītassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. |
When you’re lazy, unskillful Dharmas arise and skillful Dharmas decline.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
7. Vīriy-ārambhādi-vagga |
7. Arousing Energy |
61 |
61 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, vīriyārambho. |
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like arousing energy. |
Āraddhavīriyassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. |
When you’re energetic, skillful Dharmas arise and unskillful Dharmas decline.” |
62 |
62 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, mahicchatā. |
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like having many wishes. |
Mahicchassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. |
When you have many wishes, unskillful Dharmas arise and skillful Dharmas decline.” |
63 |
63 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, appicchatā. |
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like having few wishes. |
Appicchassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. |
When you have few wishes, skillful Dharmas arise and unskillful Dharmas decline.” |
64 |
64 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, asantuṭṭhitā. |
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like discontent. |
Asantuṭṭhassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. |
When you’re discontented, unskillful Dharmas arise and skillful Dharmas decline.” |
65 |
65 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, santuṭṭhitā. |
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like contentment. |
Santuṭṭhassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. |
When you’re contented, skillful Dharmas arise and unskillful Dharmas decline.” |
66 |
66 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, ayonisomanasikāro. |
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like improper attention. |
Ayoniso, bhikkhave, manasi karoto anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. |
When you attend improperly, unskillful Dharmas arise and skillful Dharmas decline.” |
67 |
67 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, yonisomanasikāro. |
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like proper attention. |
Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. |
When you attend properly, skillful Dharmas arise and unskillful Dharmas decline.” |
68 |
68 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, asampajaññaṃ. |
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like lack of lucid-discerning. |
Asampajānassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. |
When you lack lucid-discerning, unskillful Dharmas arise and skillful Dharmas decline.” |
69 |
69 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, sampajaññaṃ. |
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like lucid-discerning. |
Sampajānassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. |
When you have lucid-discerning, skillful Dharmas arise and unskillful Dharmas decline.” |
70 |
70 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, pāpamittatā. |
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like bad friends. |
Pāpamittassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. |
When you have bad friends, unskillful Dharmas arise and skillful Dharmas decline.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
8. Kalyāṇa-mittādi-vagga |
8. Good Friends |
71 |
71 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, kalyāṇamittatā. |
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like good friends. |
Kalyāṇamittassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. |
When you have good friends, skillful Dharmas arise and unskillful Dharmas decline.” |
72 |
72 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. |
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like pursuing bad habits and not good habits. |
Anuyogā, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogā kusalānaṃ dhammānaṃ anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. |
When you pursue bad habits and not good habits, unskillful Dharmas arise and skillful Dharmas decline.” |
73 |
73 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. |
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like pursuing good habits and not bad habits. |
Anuyogā, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogā akusalānaṃ dhammānaṃ anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. |
When you pursue good habits and not bad habits, skillful Dharmas arise and unskillful Dharmas decline.” |
74 |
74 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, ayonisomanasikāro. |
“monks, I do not see a single Dharma that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being developed to perfection like improper attention. |
Ayoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā nuppajjanti uppannā ca bojjhaṅgā na bhāvanāpāripūriṃ gacchantī”ti. |
When you attend improperly, the awakening factors don’t arise, or, if they’ve already arisen, they’re not developed to perfection.” |
75 |
75 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, yonisomanasikāro. |
“monks, I do not see a single Dharma that gives rise to the awakening factors, or, if they’ve already arisen, develops them to perfection like proper attention. |
Yoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā uppajjanti uppannā ca bojjhaṅgā bhāvanāpāripūriṃ gacchantī”ti. |
When you attend properly, the awakening factors arise, or, if they’ve already arisen, they’re developed to perfection.” |
76 |
76 |
“Appamattikā esā, bhikkhave, parihāni yadidaṃ ñātiparihāni. |
“Loss of relatives, monks, is a small thing. |
Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī”ti. |
Wisdom is the worst thing to lose.” |
77 |
77 |
“Appamattikā esā, bhikkhave, vuddhi yadidaṃ ñātivuddhi. |
“Growth of relatives, monks, is a small thing. |
Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. |
Wisdom is the best thing to grow. |
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘paññāvuddhiyā vaddhissāmā’ti. |
‘We will grow in wisdom.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
That’s how you should train.” |
78 |
78 |
“Appamattikā esā, bhikkhave, parihāni yadidaṃ bhogaparihāni. |
“Loss of wealth, monks, is a small thing. |
Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī”ti. |
Wisdom is the worst thing to lose.” |
79 |
79 |
“Appamattikā esā, bhikkhave, vuddhi yadidaṃ bhogavuddhi. |
“Growth of wealth, monks, is a small thing. |
Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. |
Wisdom is the best thing to grow. |
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘paññāvuddhiyā vaddhissāmā’ti. |
‘We will grow in wisdom.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
That’s how you should train.” |
80 |
80 |
“Appamattikā esā, bhikkhave, parihāni yadidaṃ yasoparihāni. |
“Loss of fame, monks, is a small thing. |
Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī”ti. |
Wisdom is the worst thing to lose.” |
81 |
81 |
“Appamattikā esā, bhikkhave, vuddhi yadidaṃ yasovuddhi. |
“Growth of fame, monks, is a small thing. |
Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. |
Wisdom is the best thing to grow. |
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘paññāvuddhiyā vaddhissāmā’ti. |
‘We will grow in wisdom.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
That’s how you should train.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
9. Pamādādi-vagga |
9. Negligence |
82 |
82 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pamādo. |
“monks, I do not see a single Dharma that is so very harmful as negligence. |
Pamādo, bhikkhave, mahato anatthāya saṃvattatī”ti. |
Negligence is very harmful.” |
83 |
83 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appamādo. |
“monks, I do not see a single Dharma that is so very beneficial as diligence. |
Appamādo, bhikkhave, mahato atthāya saṃvattatī”ti. |
Diligence is very beneficial.” |
84 |
84 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. |
“monks, I do not see a single Dharma that is so very harmful as laziness. |
Kosajjaṃ, bhikkhave, mahato anatthāya saṃvattatī”ti. |
Laziness is very harmful.” |
85 |
85 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. |
“monks, I do not see a single Dharma that is so very beneficial as arousing energy. |
Vīriyārambho, bhikkhave, mahato atthāya saṃvattatī”ti. |
Arousing energy is very beneficial.” |
86 |
86 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā. |
“monks, I do not see a single Dharma that is so very harmful as having many wishes. |
Mahicchatā, bhikkhave, mahato anatthāya saṃvattatī”ti. |
Having many wishes is very harmful.” |
87 |
87 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appicchatā. |
“monks, I do not see a single Dharma that is so very beneficial as having few wishes. |
Appicchatā, bhikkhave, mahato atthāya saṃvattatī”ti. |
Having few wishes is very beneficial.” |
88 |
88 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, asantuṭṭhitā. |
“monks, I do not see a single Dharma that is so very harmful as discontent. |
Asantuṭṭhitā, bhikkhave, mahato anatthāya saṃvattatī”ti. |
Discontent is very harmful.” |
89 |
89 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, santuṭṭhitā. |
“monks, I do not see a single Dharma that is so very beneficial as contentment. |
Santuṭṭhitā, bhikkhave, mahato atthāya saṃvattatī”ti. |
Contentment is very beneficial.” |
90 |
90 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, ayonisomanasikāro. |
“monks, I do not see a single Dharma that is so very harmful as improper attention. |
Ayonisomanasikāro, bhikkhave, mahato anatthāya saṃvattatī”ti. |
Improper attention is very harmful.” |
91 |
91 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, yoniso—manasikāro. |
“monks, I do not see a single Dharma that is so very beneficial as proper attention. |
Yonisomanasikāro, bhikkhave, mahato atthāya saṃvattatī”ti. |
Proper attention is very beneficial.” |
92 |
92 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, asampajaññaṃ. |
“monks, I do not see a single Dharma that is so very harmful as lack of lucid-discerning. |
Asampajaññaṃ, bhikkhave, mahato anatthāya saṃvattatī”ti. |
Lack of lucid-discerning is very harmful.” |
93 |
93 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, sampajaññaṃ. |
“monks, I do not see a single Dharma that is so very beneficial as lucid-discerning. |
Sampajaññaṃ, bhikkhave, mahato atthāya saṃvattatī”ti. |
lucid-discerning is very beneficial.” |
94 |
94 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pāpamittatā. |
“monks, I do not see a single Dharma that is so very harmful as bad friends. |
Pāpamittatā, bhikkhave, mahato anatthāya saṃvattatī”ti. |
Bad friends are very harmful.” |
95 |
95 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, kalyāṇamittatā. |
“monks, I do not see a single Dharma that is so very beneficial as good friends. |
Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī”ti. |
Good friends are very beneficial.” |
96 |
96 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. |
“monks, I do not see a single Dharma that is so very harmful as pursuing bad habits and not good habits. |
Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ mahato anatthāya saṃvattatī”ti. |
Pursuing bad habits and not good habits is very harmful.” |
97 |
97 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. |
“monks, I do not see a single Dharma that is so very beneficial as pursuing good habits and not bad habits. |
Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ mahato atthāya saṃvattatī”ti. |
Pursuing good habits and not bad habits is very beneficial.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
10. Dutiya-pamādādi-vagga |
10. Negligence (2nd) |
98 |
98 |
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pamādo. |
“Taking into account interior factors, monks, I do not see a single one that is so very harmful as negligence. |
Pamādo, bhikkhave, mahato anatthāya saṃvattatī”ti. |
Negligence is very harmful.” |
99 |
99 |
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appamādo. |
“Taking into account interior factors, monks, I do not see a single one that is so very beneficial as diligence. |
Appamādo, bhikkhave, mahato atthāya saṃvattatī”ti. |
Diligence is very beneficial.” |
100 |
100 |
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. |
“Taking into account interior factors, monks, I do not see a single one that is so very harmful as laziness. |
Kosajjaṃ, bhikkhave, mahato anatthāya saṃvattatī”ti. |
Laziness is very harmful.” |
101 |
101 |
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. |
“Taking into account interior factors, monks, I do not see a single one that is so very beneficial as arousing energy. |
Vīriyārambho, bhikkhave, mahato atthāya saṃvattatī”ti. |
Arousing energy is very beneficial.” |
102–109 |
102–109 |
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā … pe … appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṃ … sampajaññaṃ … dvādasamaṃ. |
“Taking into account interior factors, monks, I do not see a single one that is so very harmful as having many wishes … having few wishes … discontent … contentment … improper attention … proper attention … lack of lucid-discerning … lucid-discerning … |
110 |
110 |
“Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pāpamittatā. |
“Taking into account exterior factors, monks, I do not see a single one that is so very harmful as bad friends. |
Pāpamittatā, bhikkhave, mahato anatthāya saṃvattatī”ti. |
Bad friends are very harmful.” |
111 |
111 |
“Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, kalyāṇamittatā. |
“Taking into account exterior factors, monks, I do not see a single one that is so very beneficial as good friends. |
Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī”ti. |
Good friends are very beneficial.” |
112 |
112 |
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. |
“Taking into account interior factors, monks, I do not see a single one that is so very harmful as pursuing bad habits and not good habits. |
Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ mahato anatthāya saṃvattatī”ti. |
Pursuing bad habits and not good habits is very harmful.” |
113 |
113 |
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. |
“Taking into account interior factors, monks, I do not see a single one that is so very beneficial as pursuing good habits and not bad habits. |
Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ mahato atthāya saṃvattatī”ti. |
Pursuing good habits and not bad habits is very beneficial.” |
114 |
114 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, pamādo. |
“monks, I do not see a single Dharma that leads to the decline and disappearance of the true Dharma like negligence. |
Pamādo, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatī”ti. |
Negligence leads to the decline and disappearance of the true Dharma.” |
115 |
115 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, appamādo. |
“monks, I do not see a single Dharma that leads to the continuation, persistence, and enduring of the true Dharma like diligence. |
Appamādo, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī”ti. |
Diligence leads to the continuation, persistence, and enduring of the true Dharma.” |
116 |
116 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. |
“monks, I do not see a single Dharma that leads to the decline and disappearance of the true Dharma like laziness. |
Kosajjaṃ, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatī”ti. |
Laziness leads to the decline and disappearance of the true Dharma.” |
117 |
117 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. |
“monks, I do not see a single Dharma that leads to the continuation, persistence, and enduring of the true Dharma like arousing energy. |
Vīriyārambho, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī”ti. |
Arousing energy leads to the continuation, persistence, and enduring of the true Dharma.” |
118–128 |
118–128 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā … pe … appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṃ … sampajaññaṃ … pāpamittatā … kalyāṇamittatā … anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. |
“monks, I do not see a single Dharma that leads to the decline and disappearance of the true Dharma like having many wishes … having few wishes … discontent … contentment … improper attention … proper attention … lack of lucid-discerning … lucid-discerning … bad friends … good friends … pursuing bad habits, not good habits. |
Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ saddhammassa sammosāya antaradhānāya saṃvattatī”ti. |
Pursuing bad habits and not good habits leads to the decline and disappearance of the true Dharma.” |
129 |
129 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. |
“monks, I do not see a single Dharma that leads to the continuation, persistence, and enduring of the true Dharma like pursuing good habits and not bad habits. |
Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī”ti. |
Pursuing good habits and not bad habits leads to the continuation, persistence, and enduring of the true Dharma” |
130 |
130 |
“Ye te, bhikkhave, bhikkhū adhammaṃ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
“monks, those monks who explain what is not the Dharma as the Dharma are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. |
They make much bad karma and make the true Dharma disappear.” |
131 |
131 |
“Ye te, bhikkhave, bhikkhū dhammaṃ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
“monks, those monks who explain what is the Dharma as not the Dharma are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. |
They make much bad karma and make the true Dharma disappear.” |
132–139 |
132–139 |
“Ye te, bhikkhave, bhikkhū avinayaṃ vinayoti dīpenti … pe … vinayaṃ avinayoti dīpenti … pe … abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti … pe … bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti … pe … anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti … pe … āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti … pe … apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti … pe … paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti; |
“Those monks who explain non-Vinaya as Vinaya … Vinaya as non-Vinaya … what was not spoken and stated by the Realized One as spoken and stated by the Realized One … what was spoken and stated by the Realized One as not spoken and stated by the Realized One … what was not practiced by the Realized One as practiced by the Realized One … what was practiced by the Realized One as not practiced by the Realized One … what was not prescribed by the Realized One as prescribed by the Realized One … what was prescribed by the Realized One as not prescribed by the Realized One … |
te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. |
They make much bad karma and make the true Dharma disappear.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
11. A-dhamma-vagga |
11. Not the Dharma |
140 |
140 |
“Ye te, bhikkhave, bhikkhū adhammaṃ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. |
“monks, those monks who explain what is not the Dharma as not the Dharma are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. |
They make much merit and make the true Dharma continue.” |
141 |
141 |
“Ye te, bhikkhave, bhikkhū dhammaṃ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. |
“monks, those monks who explain what is the Dharma as the Dharma are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. |
They make much merit and make the true Dharma continue.” |
142–149 |
142–149 |
“Ye te, bhikkhave, bhikkhū avinayaṃ avinayoti dīpenti … pe … vinayaṃ vinayoti dīpenti … pe … abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti … pe … bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti … pe … anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti … pe … āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti … pe … apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti … pe … paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti; |
“Those monks who explain non-Vinaya as non-Vinaya … Vinaya as Vinaya … what was not spoken and stated by the Realized One as not spoken and stated by the Realized One … what was spoken and stated by the Realized One as spoken and stated by the Realized One … what was not practiced by the Realized One as not practiced by the Realized One … what was practiced by the Realized One as practiced by the Realized One … what was not prescribed by the Realized One as not prescribed by the Realized One … what was prescribed by the Realized One as prescribed by the Realized One … |
te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. |
are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. |
They make much merit and make the true Dharma continue.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
12. Anāpatti-vagga |
12. Non-offense |
150 |
150 |
“Ye te, bhikkhave, bhikkhū anāpattiṃ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
“monks, those monks who explain non-offense as offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. |
They make much bad karma and make the true Dharma disappear.” |
151 |
151 |
“Ye te, bhikkhave, bhikkhū āpattiṃ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
“monks, those monks who explain offense as non-offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. |
Those monks make much bad karma and make the true Dharma disappear.” |
152–159 |
152–159 |
“Ye te, bhikkhave, bhikkhū lahukaṃ āpattiṃ garukā āpattīti dīpenti … pe … garukaṃ āpattiṃ lahukā āpattīti dīpenti … pe … duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpenti … pe … aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpenti … pe … sāvasesaṃ āpattiṃ anavasesā āpattīti dīpenti … pe … anavasesaṃ āpattiṃ sāvasesā āpattīti dīpenti … pe … sappaṭikammaṃ āpattiṃ appaṭikammā āpattīti dīpenti … pe … appaṭikammaṃ āpattiṃ sappaṭikammā āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
“Those monks who explain a light offense as a serious offense … a serious offense as a light offense … an offense committed with corrupt intention as an offense not committed with corrupt intention … an offense not committed with corrupt intention as an offense committed with corrupt intention … an offense requiring rehabilitation as an offense not requiring rehabilitation … an offense not requiring rehabilitation as an offense requiring rehabilitation … an offense with redress as an offense without redress … an offense without redress as an offense with redress … are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. |
Those monks make much bad karma and make the true Dharma disappear.” |
160 |
160 |
“Ye te, bhikkhave, bhikkhū anāpattiṃ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. |
“monks, those monks who explain non-offense as non-offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. |
They make much merit and make the true Dharma continue.” |
161 |
161 |
“Ye te, bhikkhave, bhikkhū āpattiṃ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. |
“monks, those monks who explain offense as offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. |
They make much merit and make the true Dharma continue.” |
162–169 |
162–169 |
“Ye te, bhikkhave, bhikkhū lahukaṃ āpattiṃ lahukā āpattīti dīpenti … garukaṃ āpattiṃ garukā āpattīti dīpenti … duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpenti … aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpenti … sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpenti … anavasesaṃ āpattiṃ anavasesā āpattīti dīpenti … sappaṭikammaṃ āpattiṃ sappaṭikammā āpattīti dīpenti … appaṭikammaṃ āpattiṃ appaṭikammā āpattīti dīpenti; |
“Those monks who explain a light offense as a light offense … a serious offense as a serious offense … an offense committed with corrupt intention as an offense committed with corrupt intention … an offense not committed with corrupt intention as an offense not committed with corrupt intention … an offense requiring rehabilitation as an offense requiring rehabilitation … an offense not requiring rehabilitation as an offense not requiring rehabilitation … an offense with redress as an offense with redress … an offense without redress as an offense without redress … |
te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. |
are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans. |
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. |
They make much merit and make the true Dharma continue.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
13. Eka-puggala-vagga |
13. One Person |
170 |
170 |
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. |
“One person, monks, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. |
Katamo ekapuggalo? |
What one person? |
Tathāgato arahaṃ sammāsambuddho. |
The Realized One, the perfected one, the fully awakened Buddha. |
Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. |
This is the one person, monks, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” |
171 |
171 |
“Ekapuggalassa, bhikkhave, pātubhāvo dullabho lokasmiṃ. |
“The appearance of one person, monks, is rare in the world. |
Katamassa ekapuggalassa? |
What one person? |
Tathāgatassa arahato sammāsambuddhassa. |
The Realized One, the perfected one, the fully awakened Buddha. |
Imassa kho, bhikkhave, ekapuggalassa pātubhāvo dullabho lokasmin”ti. |
This is the one person, monks, whose appearance is rare in the world.” |
172 |
172 |
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. |
“One person, monks, arises in the world who is an incredible human being. |
Katamo ekapuggalo? |
What one person? |
Tathāgato arahaṃ sammāsambuddho. |
The Realized One, the perfected one, the fully awakened Buddha. |
Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati acchariyamanusso”ti. |
This is the one person, monks, who arises in the world who is an incredible human being.” |
173 |
173 |
“Ekapuggalassa, bhikkhave, kālakiriyā bahuno janassa anutappā hoti. |
“The death of one person, monks, is regretted by many people. |
Katamassa ekapuggalassa? |
What one person? |
Tathāgatassa arahato sammāsambuddhassa. |
The Realized One, the perfected one, the fully awakened Buddha. |
Imassa kho, bhikkhave, ekapuggalassa kālakiriyā bahuno janassa anutappā hotī”ti. |
This is the one person, monks, whose death is regretted by many people.” |
174 |
174 |
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo. |
“One person, monks, arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of bipeds. |
Katamo ekapuggalo? |
What one person? |
Tathāgato arahaṃ sammāsambuddho. |
The Realized One, the perfected one, the fully awakened Buddha. |
Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo”ti. |
This is the one person, monks, who arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of bipeds.” |
175–186 |
175–186 |
“Ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṃ anuttariyānaṃ pātubhāvo hoti, catunnaṃ paṭisambhidānaṃ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hoti. |
“With the appearance of one person, monks, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. |
Katamassa ekapuggalassa? |
What one person? |
Tathāgatassa arahato sammāsambuddhassa. |
The Realized One, the perfected one, the fully awakened Buddha. |
Imassa kho, bhikkhave, ekapuggalassa pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṃ anuttariyānaṃ pātubhāvo hoti, catunnaṃ paṭisambhidānaṃ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hotī”ti. |
This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.” |
187 |
187 |
“Nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi yo evaṃ tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti yathayidaṃ, bhikkhave, sāriputto. |
“monks, I do not see a single other person who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta. |
Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī”ti. |
Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
14. Paṭhama-vagga |
14. First |
188–197 |
188–197 |
“Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ aññāsikoṇḍañño. (1) |
“The foremost of my monk disciples in seniority is Aññākoṇḍañña. |
… Mahāpaññānaṃ yadidaṃ sāriputto. (2) |
… with great wisdom is Sāriputta. |
… Iddhimantānaṃ yadidaṃ mahāmoggallāno. (3) |
… with psychic power is Mahāmoggallāna. |
… Dhutavādānaṃ yadidaṃ mahākassapo. (4) |
… who advocate austerities is Mahākassapa. |
… Dibbacakkhukānaṃ yadidaṃ anuruddho. (5) |
… with clairvoyance is Anuruddha. |
… Uccākulikānaṃ yadidaṃ bhaddiyo kāḷigodhāya putto. (6) |
… from eminent families is Bhaddiya Kāḷigodhāyaputta. |
… Mañjussarānaṃ yadidaṃ lakuṇḍaka bhaddiyo. (7) |
… with a charming voice is Lakuṇṭaka Bhaddiya. |
… Sīhanādikānaṃ yadidaṃ piṇḍolabhāradvājo. (8) |
… with a lion’s roar is Piṇḍolabhāradvāja. |
… Dhammakathikānaṃ yadidaṃ puṇṇo mantāṇiputto. (9) |
… who speak on the Dharma is Puṇṇa Mantāṇiputta. |
… Saṅkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccāno”ti. (10) |
… who explain in detail the meaning of a brief statement is Mahākaccāna.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
15. Dutiya-vagga |
15. Second |
198–208 |
198–208 |
“Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ manomayaṃ kāyaṃ abhinimminantānaṃ yadidaṃ cūḷapanthako. (1) |
“The foremost of my monk disciples in creating a mind-made body is Cūḷapanthaka. |
… Cetovivaṭṭakusalānaṃ yadidaṃ cūḷapanthako. (2) |
… who are skilled in the evolution of consciousness is Cūḷapanthaka. |
… Saññāvivaṭṭakusalānaṃ yadidaṃ mahāpanthako. (3) |
… who are skilled in the evolution of perception is Mahāpanthaka. |
… Araṇavihārīnaṃ yadidaṃ subhūti. (4) |
… who live without conflict is Subhūti. |
… Dakkhiṇeyyānaṃ yadidaṃ subhūti. (5) |
… who are worthy of a teacher’s offering is Subhūti. |
… Āraññakānaṃ yadidaṃ revato khadiravaniyo. (6) |
… who stay in the wilderness is Revata of the Acacia Wood. |
… Jhāyīnaṃ yadidaṃ kaṅkhārevato. (7) |
… who practice jhāna is Kaṅkhārevata. |
… Āraddhavīriyānaṃ yadidaṃ soṇo koḷiviso. (8) |
… who are energetic is Soṇa Koḷivisa. |
… Kalyāṇavākkaraṇānaṃ yadidaṃ soṇo kuṭikaṇṇo. (9) |
… who are good speakers is Soṇa Kuṭikaṇṇa. |
… Lābhīnaṃ yadidaṃ sīvali. (10) |
… who receive many possessions is Sīvali. |
… Saddhādhimuttānaṃ yadidaṃ vakkalī”ti. (11) |
… who are strong in faith is Vakkalī.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
16. Tatiya-vagga |
16. Third |
209–218 |
209–218 |
“Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sikkhākāmānaṃ yadidaṃ rāhulo. (1) |
“The foremost of my monk disciples who want to train is Rāhula. |
… Saddhāpabbajitānaṃ yadidaṃ raṭṭhapālo. (2) |
… who went forth out of faith is Raṭṭhapāla. |
… Paṭhamaṃ salākaṃ gaṇhantānaṃ yadidaṃ kuṇḍadhāno. (3) |
… who are the first to pick up a ballot slip is Kuṇḍadhāna. |
… Paṭibhānavantānaṃ yadidaṃ vaṅgīso. (4) |
… who are eloquent poets is Vaṅgīsa. |
… Samantapāsādikānaṃ yadidaṃ upaseno vaṅgantaputto. (5) |
… who are impressive all around is Upasena Vaṅgantaputta. |
… Senāsanapaññāpakānaṃ yadidaṃ dabbo mallaputto. (6) |
… who assign lodgings is Dabba Mallaputta. |
… devatānaṃ piyamanāpānaṃ yadidaṃ pilindavaccho. (7) |
… who are beloved of the deities is Pilindavaccha. |
… Khippābhiññānaṃ yadidaṃ bāhiyo dārucīriyo. (8) |
… with swift insight is Bāhiya Dārucīriya. |
… Cittakathikānaṃ yadidaṃ kumārakassapo. (9) |
… with brilliant speech is Kumārakassapa. |
… Paṭisambhidāpattānaṃ yadidaṃ mahākoṭṭhito”ti. (10) |
… who have attained the methods of textual analysis is Mahākoṭṭhita. |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
17. Catuttha-vagga |
17. Fourth |
219–234 |
219–234 |
“Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando. (1) |
“The foremost of my monk disciples who are very learned is Ānanda. |
… Satimantānaṃ yadidaṃ ānando. (2) |
… with a good memory is Ānanda. |
… Gatimantānaṃ yadidaṃ ānando. (3) |
… with an extensive range is Ānanda. |
… Dhitimantānaṃ yadidaṃ ānando. (4) |
… in retention is Ānanda. |
… Upaṭṭhākānaṃ yadidaṃ ānando. (5) |
… as a personal attendant is Ānanda. |
… Mahāparisānaṃ yadidaṃ uruvelakassapo. (6) |
… with a large following is Uruvelakassapa. |
… Kulappasādakānaṃ yadidaṃ kāḷudāyī. (7) |
… who inspire lay families is Kāḷudāyī. |
… Appābādhānaṃ yadidaṃ bākulo. (8) |
… with good health is Bakkula. |
… Pubbenivāsaṃ anussarantānaṃ yadidaṃ sobhito. (9) |
… who recollect past lives is Sobhita. |
… Vinayadharānaṃ yadidaṃ upāli. (10) |
… who have memorized the Vinaya is Upāli. |
… Bhikkhunovādakānaṃ yadidaṃ nandako. (11) |
… who advise the nuns is Nandaka. |
… Indriyesu guttadvārānaṃ yadidaṃ nando. (12) |
… who guard the sense doors is Nanda. |
… Bhikkhuovādakānaṃ yadidaṃ mahākappino. (13) |
… who advise the monks is Mahākappina. |
… Tejodhātukusalānaṃ yadidaṃ sāgato. (14) |
… who are skilled in the fire element is Sāgata. |
… Paṭibhāneyyakānaṃ yadidaṃ rādho. (15) |
… who inspire eloquent Dharmas is Rādha. |
… Lūkhacīvaradharānaṃ yadidaṃ mogharājā”ti. (16) |
… who wear coarse robes is Mogharāja.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
18. Pañcama-vagga |
18. Fifth |
235–247 |
235–247 |
“Etadaggaṃ, bhikkhave, mama sāvikānaṃ bhikkhunīnaṃ rattaññūnaṃ yadidaṃ mahāpajāpatigotamī. (1) |
“The foremost of my nun disciples in seniority is Mahāpajāpatī Gotamī. |
… Mahāpaññānaṃ yadidaṃ khemā. (2) |
… with great wisdom is Khemā. |
… Iddhimantīnaṃ yadidaṃ uppalavaṇṇā. (3) |
… with psychic power is Uppalavaṇṇā. |
… Vinayadharānaṃ yadidaṃ paṭācārā. (4) |
… who have memorized the Vinaya is Paṭācārā. |
… Dhammakathikānaṃ yadidaṃ dhammadinnā. (5) |
… who speak on the Dharma is Dhammadinnā. |
… Jhāyīnaṃ yadidaṃ nandā. (6) |
… who practice jhāna is Nandā. |
… Āraddhavīriyānaṃ yadidaṃ soṇā. (7) |
… who are energetic is Soṇā. |
… Dibbacakkhukānaṃ yadidaṃ bakulā. (8) |
… with clairvoyance is Sakulā. |
… Khippābhiññānaṃ yadidaṃ bhaddā kuṇḍalakesā. (9) |
… with swift insight is Bhaddā Kuṇḍalakesā. |
… Pubbenivāsaṃ anussarantīnaṃ yadidaṃ bhaddā kāpilānī. (10) |
… who recollect past lives is Bhaddā Kāpilānī. |
… Mahābhiññāpattānaṃ yadidaṃ bhaddakaccānā. (11) |
… who have attained great insight is Bhaddakaccānā. |
… Lūkhacīvaradharānaṃ yadidaṃ kisāgotamī. (12) |
… who wear coarse robes is Kisāgotamī. |
… Saddhādhimuttānaṃ yadidaṃ siṅgālakamātā”ti. (13) |
… who are strong in faith is Siṅgālakamātā.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
19. Chaṭṭha-vagga |
19. Sixth |
248–257 |
248–257 |
“Etadaggaṃ, bhikkhave, mama sāvakānaṃ upāsakānaṃ paṭhamaṃ saraṇaṃ gacchantānaṃ yadidaṃ tapussabhallikā vāṇijā. (1) |
“The foremost of my laymen in first going for refuge are the merchants Tapussa and Bhallika. |
… Dāyakānaṃ yadidaṃ sudatto gahapati anāthapiṇḍiko. (2) |
… as a donor is the householder Sudatta Anāthapiṇḍika. |
… Dhammakathikānaṃ yadidaṃ citto gahapati macchikāsaṇḍiko. (3) |
… who speak on the Dharma is the householder Citta Macchikāsaṇḍika. |
… Catūhi saṅgahavatthūhi parisaṃ saṅgaṇhantānaṃ yadidaṃ hatthako āḷavako. (4) |
… who attract a following by the four ways of being inclusive is Hatthaka Āḷavaka. |
… Paṇītadāyakānaṃ yadidaṃ mahānāmo sakko. (5) |
… who donate good things is Mahānāma Sakka. |
… Manāpadāyakānaṃ yadidaṃ uggo gahapati vesāliko. (6) |
… who donate nice things is the householder Ugga of Vesālī. |
… Saṅghupaṭṭhākānaṃ yadidaṃ hatthigāmako uggato gahapati. (7) |
… who attend on the Saṅgha is the householder Uggata of Hatthi Village. |
… Aveccappasannānaṃ yadidaṃ sūrambaṭṭho. (8) |
… who have experiential confidence is Sūrambaṭṭha. |
… Puggalappasannānaṃ yadidaṃ jīvako komārabhacco. (9) |
… who have confidence in a person is Jīvaka Komārabhacca. |
… Vissāsakānaṃ yadidaṃ nakulapitā gahapatī”ti. (10) |
… who are intimate is the householder Nakula’s father.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
20. Sattama-vagga |
20. Seventh |
258–267 |
258–267 |
“Etadaggaṃ, bhikkhave, mama sāvikānaṃ upāsikānaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ yadidaṃ sujātā seniyadhītā. (1) |
“The foremost of my laywomen in first going for refuge is Sujātā Seniyadhītā. |
… Dāyikānaṃ yadidaṃ visākhā migāramātā. (2) |
… as a donor is Visākhā, Migāra’s mother. |
… Bahussutānaṃ yadidaṃ khujjuttarā. (3) |
… who are very learned is Khujjuttarā. |
… Mettāvihārīnaṃ yadidaṃ sāmāvatī. (4) |
… who dwell infriendly-kindness is Sāmāvatī. |
… Jhāyīnaṃ yadidaṃ uttarānandamātā. (5) |
… who practice jhāna is Uttarānandamātā. |
… Paṇītadāyikānaṃ yadidaṃ suppavāsā koliyadhītā. (6) |
… who give good things is Suppavāsā Koliyadhītā. |
… Gilānupaṭṭhākīnaṃ yadidaṃ suppiyā upāsikā. (7) |
… who care for the sick is the laywoman Suppiyā. |
… Aveccappasannānaṃ yadidaṃ kātiyānī. (8) |
… who have the experiential confidence is Kātiyānī. |
… Vissāsikānaṃ yadidaṃ nakulamātā gahapatānī. (9) |
… who are intimate is the householder Nakula’s mother. |
… Anussavappasannānaṃ yadidaṃ kāḷī upāsikā kuraragharikā”ti. (10) |
… whose confidence is based on oral transmission is the laywoman Kāḷī of Kuraraghara.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
21. Paṭhama-vagga |
21. First |
268 |
268 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a person accomplished in view to take any condition as permanent. That is not possible. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an ordinary person to take some condition as permanent. That is possible.” |
269 |
269 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a person accomplished in view to take any condition as pleasant. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an ordinary person to take some condition as pleasant.” |
270 |
270 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a person accomplished in view to take anything as self. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an ordinary person to take something as self.” |
271 |
271 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a person accomplished in view to murder their mother. |
Ṭhānañca kho, bhikkhave, vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an ordinary person to murder their mother.” |
272 |
272 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a person accomplished in view to murder their father. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano pitaraṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an ordinary person to murder their father.” |
273 |
273 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo arahantaṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a person accomplished in view to murder a perfected one. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano arahantaṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an ordinary person to murder a perfected one.” |
274 |
274 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo tathāgatassa paduṭṭhacitto lohitaṃ uppādeyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a person accomplished in view to injure a Realized One with malicious intent. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano tathāgatassa paduṭṭhacitto lohitaṃ uppādeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an ordinary person to injure a Realized One with malicious intent.” |
275 |
275 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a person accomplished in view to cause a schism in the Saṅgha. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano saṅghaṃ bhindeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an ordinary person to cause a schism in the Saṅgha.” |
276 |
276 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a person accomplished in view to acknowledge another teacher. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an ordinary person to acknowledge another teacher.” |
277 |
277 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ ekissā lokadhātuyā ekova arahaṃ sammāsambuddho uppajjeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
22. Dutiya-vagga |
22. Second |
278 |
278 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattī apubbaṃ acarimaṃ uppajjeyyuṃ. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for two wheel-turning monarchs to arise in the same solar system at the same time. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for just one wheel-turning monarch to arise in one solar system.” |
279 |
279 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī arahaṃ assa sammāsambuddho. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a woman to be a perfected one, a fully awakened Buddha. |
Ṭhānañca kho, etaṃ, bhikkhave, vijjati yaṃ puriso arahaṃ assa sammāsambuddho. Ṭhānametaṃ vijjatī”ti. |
But it is possible for a man to be a perfected one, a fully awakened Buddha.” |
280 |
280 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī rājā assa cakkavattī. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a woman to be a wheel-turning monarch. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puriso rājā assa cakkavattī. Ṭhānametaṃ vijjatī”ti. |
But it is possible for a man to be a wheel-turning monarch.” |
281–283 |
281–283 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī sakkattaṃ kāreyya … pe … mārattaṃ kāreyya … pe … brahmattaṃ kāreyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a woman to perform the role of Sakka, Māra, or Brahmā. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puriso sakkattaṃ kāreyya … pe … mārattaṃ kāreyya … pe … brahmattaṃ kāreyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.” |
284 |
284 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a likable, desirable, agreeable result to come from bad bodily conduct. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an unlikable, undesirable, disagreeable result to come from bad bodily conduct.” |
285–286 |
285–286 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīduccaritassa … pe … yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for a likable, desirable, agreeable result to come from bad verbal … bad mental conduct. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for an unlikable, undesirable, disagreeable result to come from bad verbal … bad mental conduct.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
23. Tatiya-vagga |
23. Third |
287 |
287 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for an unlikable, undesirable, disagreeable result to come from good bodily conduct. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for a likable, desirable, agreeable result to come from good bodily conduct.” |
288–289 |
288–289 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīsucaritassa … pe … manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen for an unlikable, undesirable, disagreeable result to come from good verbal or mental conduct. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible for a likable, desirable, agreeable result to come from good verbal or mental conduct.” |
290 |
290 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.” |
291–292 |
291–292 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīduccaritasamaṅgī … pe … yaṃ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen that someone who has engaged in bad verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible that someone who has engaged in bad verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.” |
293 |
293 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. |
It is impossible, monks, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.” |
294–295 |
294–295 |
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīsucaritasamaṅgī … pe … yaṃ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. |
“It is impossible, monks, it cannot happen that someone who has engaged in good verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. |
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti. |
But it is possible that someone who has engaged in good verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
24. Paṭhama-vagga |
24. First |
296 |
296 |
“Eka-dhammo, bhikkhave, bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. |
“one Dharma, monks, when developed and cultivated, leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. |
Katamo Eka-dhammo? |
What one Dharma? |
Buddhānussati. |
Recollection of the Buddha. |
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti. |
This one Dharma, when developed and cultivated, leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.” |
297–305 |
297–305 |
“Eka-dhammo, bhikkhave, bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. |
“one Dharma, monks, when developed and cultivated leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. |
Katamo Eka-dhammo? |
What one Dharma? |
Dhammānussati … pe … saṅghānussati … sīlānussati … cāgānussati … devatānussati … ānāpānassati … maraṇassati … kāyagatāsati … upasamānussati. |
Recollection of the Dharma … Recollection of the Saṅgha … Recollection of ethical conduct … Recollection of generosity … Recollection of the deities … rememberfulness of breathing … rememberfulness of death … body-immersed remembering … Recollection of peace. |
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti. |
This one Dharma, when developed and cultivated, leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
25. Dutiya-vagga |
25. Second |
306 |
306 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti yathayidaṃ, bhikkhave, micchādiṭṭhi. |
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or, when they have arisen, makes them increase and grow like wrong view. |
Micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti. |
When you have wrong view, unskillful Dharmas arise and skillful Dharmas decline.” |
307 |
307 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti yathayidaṃ, bhikkhave, sammādiṭṭhi. |
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or, when they have arisen, makes them increase and grow like right view. |
Sammādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti. |
When you have right view, unarisen skillful Dharmas arise and unskillful Dharmas decline.” |
308 |
308 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā nuppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, micchādiṭṭhi. |
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like wrong view. |
Micchādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā nuppajjanti uppannā ca kusalā dhammā parihāyantī”ti. |
When you have wrong view, unskillful Dharmas arise and skillful Dharmas decline.” |
309 |
309 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā nuppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, sammādiṭṭhi. |
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like right view. |
Sammādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā nuppajjanti uppannā ca akusalā dhammā parihāyantī”ti. |
When you have right view, skillful Dharmas arise and unskillful Dharmas decline.” |
310 |
310 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṃ, bhikkhave, ayonisomanasikāro. |
“monks, I do not see a single Dharma that gives rise to wrong view, and once arisen, makes it grow like improper attention. |
Ayoniso, bhikkhave, manasi karoto anuppannā ceva micchādiṭṭhi uppajjati uppannā ca micchādiṭṭhi pavaḍḍhatī”ti. |
When you attend improperly, wrong view arises, and once arisen it grows.” |
311 |
311 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṃ, bhikkhave, yonisomanasikāro. |
“monks, I do not see a single Dharma that gives rise to right view, or, once it has already arisen, makes it grow like proper attention. |
Yoniso, bhikkhave, manasi karoto anuppannā ceva sammādiṭṭhi uppajjati uppannā ca sammādiṭṭhi pavaḍḍhatī”ti. |
When you attend properly, right view arises, and skillful Dharmas grow.” |
312 |
312 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ uppajjanti yathayidaṃ, bhikkhave, micchādiṭṭhi. |
“monks, I do not see a single Dharma that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. |
Micchādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ uppajjantī”ti. |
It is because they have wrong view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” |
313 |
313 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ uppajjanti yathayidaṃ, bhikkhave, sammādiṭṭhi. |
“monks, I do not see a single Dharma that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view. |
Sammādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ uppajjantī”ti. |
It is because they have right view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” |
314 |
314 |
“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. |
“monks, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. |
Taṃ kissa hetu? |
Why is that? |
Diṭṭhi hissa, bhikkhave, pāpikā. |
Because their view is bad. |
Seyyathāpi, bhikkhave, nimbabījaṃ vā kosātakibījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. |
Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. |
Taṃ kissa hetu? |
Why is that? |
Bījañhissa, bhikkhave, pāpakaṃ. |
Because the seed is bad. |
Evamevaṃ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. |
In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. |
Taṃ kissa hetu? |
Why is that? |
Diṭṭhi hissa, bhikkhave, pāpikā”ti. |
Because their view is bad.” |
315 |
315 |
“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. |
“monks, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is likable, desirable, agreeable, beneficial, and pleasant. |
Taṃ kissa hetu? |
Why is that? |
Diṭṭhi hissa, bhikkhave, bhaddikā. |
Because their view is good. |
Seyyathāpi, bhikkhave, ucchubījaṃ vā sālibījaṃ vā muddikābījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ madhurattāya sātattāya asecanakattāya saṃvattati. |
Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste. |
Taṃ kissa hetu? |
Why is that? |
Bījaṃ hissa, bhikkhave, bhaddakaṃ. |
Because the seed is good. |
Evamevaṃ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. |
In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is likable, desirable, agreeable, beneficial, and pleasant. |
Taṃ kissa hetu? |
Why is that? |
Diṭṭhi hissa, bhikkhave, bhaddikā”ti. |
Because their view is good.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
26. Tatiya-vagga |
26. Third |
316 |
316 |
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
“One person, monks, arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
Katamo ekapuggalo? |
What one person? |
Micchādiṭṭhiko hoti viparītadassano. |
Someone with wrong view, whose perspective is distorted. |
So bahujanaṃ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti. |
They draw many people away from the true Dharma and establish them in false Dharmas. |
Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti. |
This is one person who arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.” |
317 |
317 |
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. |
“One person, monks, arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
Katamo ekapuggalo? |
What one person? |
Sammādiṭṭhiko hoti aviparītadassano. |
Someone with right view, whose perspective is undistorted. |
So bahujanaṃ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti. |
They draw many people away from false Dharmas and establish them in the true Dharma. |
Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti. |
This is one person who arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” |
318 |
318 |
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ mahāsāvajjaṃ yathayidaṃ, bhikkhave, micchādiṭṭhi. |
“monks, I do not see a single Dharma that is so very blameworthy as wrong view. |
Micchādiṭṭhiparamāni, bhikkhave, mahāsāvajjānī”ti. |
Wrong view is the most blameworthy thing of all.” |
319 |
319 |
“Nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi yo evaṃ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ yathayidaṃ, bhikkhave, makkhali moghapuriso. |
“monks, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that foolish man, Makkhali. |
Seyyathāpi, bhikkhave, nadīmukhe khippaṃ uḍḍeyya bahūnaṃ macchānaṃ ahitāya dukkhāya anayāya byasanāya; |
Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, |
evamevaṃ kho, bhikkhave, makkhali moghapuriso manussakhippaṃ maññe loke uppanno bahūnaṃ sattānaṃ ahitāya dukkhāya anayāya byasanāyā”ti. |
so too that foolish man, Makkhali, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.” |
320 |
320 |
“Durakkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṃ apuññaṃ pasavanti. |
“monks, the one who encourages someone in a poorly explained Dharma and training, the one who they encourage, and the one who practices accordingly all make much bad karma. |
Taṃ kissa hetu? |
Why is that? |
Durakkhātattā, bhikkhave, dhammassā”ti. |
Because the Dharma is poorly explained.” |
321 |
321 |
“Svākkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṃ puññaṃ pasavanti. |
“monks, the one who encourages someone in a well explained Dharma and training, the one who they encourage, and the one who practices accordingly all make much merit. |
Taṃ kissa hetu? |
Why is that? |
Svākkhātattā, bhikkhave, dhammassā”ti. |
Because the Dharma is well explained.” |
322 |
322 |
“Durakkhāte, bhikkhave, dhammavinaye dāyakena mattā jānitabbā, no paṭiggāhakena. |
“monks, in a poorly explained Dharma and training, the donor should know moderation, not the recipient. |
Taṃ kissa hetu? |
Why is that? |
Durakkhātattā, bhikkhave, dhammassā”ti. |
Because the Dharma is poorly explained.” |
323 |
323 |
“Svākkhāte, bhikkhave, dhammavinaye paṭiggāhakena mattā jānitabbā, no dāyakena. |
“monks, in a well explained Dharma and training, the recipient should know moderation, not the donor. |
Taṃ kissa hetu? |
Why is that? |
Svākkhātattā, bhikkhave, dhammassā”ti. |
Because the Dharma is well explained.” |
324 |
324 |
“Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṃ viharati. |
“monks, in a poorly explained Dharma and training an energetic person lives in suffering. |
Taṃ kissa hetu? |
Why is that? |
Durakkhātattā, bhikkhave, dhammassā”ti. |
Because the Dharma is poorly explained.” |
325 |
325 |
“Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṃ viharati. |
“monks, in a well explained Dharma and training a lazy person lives in suffering. |
Taṃ kissa hetu? |
Why is that? |
Svākkhātattā, bhikkhave, dhammassā”ti. |
Because the Dharma is well explained.” |
326 |
326 |
“Durakkhāte, bhikkhave, dhammavinaye yo kusīto so sukhaṃ viharati. |
“monks, in a poorly explained Dharma and training a lazy person lives happily. |
Taṃ kissa hetu? |
Why is that? |
Durakkhātattā, bhikkhave, dhammassā”ti. |
Because the Dharma is poorly explained.” |
327 |
327 |
“Svākkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so sukhaṃ viharati. |
“monks, in a well explained Dharma and training an energetic person lives happily. |
Taṃ kissa hetu? |
Why is that? |
Svākkhātattā, bhikkhave, dhammassā”ti. |
Because the Dharma is well explained.” |
328 |
328 |
“Seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti; |
Just as, monks, even a tiny bit of fecal matter still stinks, |
evamevaṃ kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi, antamaso accharāsaṅghātamattampi”. |
so too I don’t approve of even a tiny bit of continued existence, not even for the length of a finger snap.” |
329 |
329 |
“Seyyathāpi, bhikkhave, appamattakampi muttaṃ duggandhaṃ hoti … appamattakopi kheḷo duggandho hoti … appamattakopi pubbo duggandho hoti … appamattakampi lohitaṃ duggandhaṃ hoti; |
“Just as even a tiny bit of urine, or spit, or pus, or blood still stinks, |
evamevaṃ kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi, antamaso accharāsaṅghātamattampi”. |
so too I don’t approve of even a tiny bit of continued existence, not even for the length of a finger snap.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
27. Catuttha-vagga |
27. Fourth |
333 |
333 |
“Seyyathāpi, bhikkhave, appamattakaṃ imasmiṃ jambudīpe ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ; |
“Just as, monks, in India the delightful parks, woods, meadows, and lotus ponds are few, |
atha kho etadeva bahutaraṃ yadidaṃ ukkūlavikūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ; |
while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; |
evamevaṃ kho, bhikkhave, appakā te sattā ye thalajā, atha kho eteva sattā bahutarā ye odakā. |
so too the sentient beings born on land are few, while those born in water are many. |
334 |
334 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti; |
… so too the sentient beings reborn as humans are few, |
atha kho eteva sattā bahutarā ye aññatra manussehi paccājāyanti. |
while those not reborn as humans are many. |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye majjhimesu janapadesu paccājāyanti; |
… so too the sentient beings reborn in civilized countries are few, |
atha kho eteva sattā bahutarā ye paccantimesu janapadesu paccājāyanti aviññātāresu milakkhesu. |
while those reborn in the borderlands, among barbarian tribes, are many. |
335 |
335 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye paññavanto ajaḷā aneḷamūgā paṭibalā subhāsitadubbhāsitassa atthamaññātuṃ; |
… so too the sentient beings who are wise, bright, clever, and able to distinguish the well said from the poorly said are few, |
atha kho eteva sattā bahutarā ye duppaññā jaḷā eḷamūgā na paṭibalā subhāsitadubbhāsitassa atthamaññātuṃ. |
while the sentient beings who are witless, dull, stupid, and unable to distinguish the well said from the poorly said are many. |
336 |
336 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye ariyena paññācakkhunā samannāgatā; |
… so too the sentient beings who have the noble eye of wisdom are few, |
atha kho eteva sattā bahutarā ye avijjāgatā sammūḷhā. |
while those who are ignorant and confused are many. |
337 |
337 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye labhanti tathāgataṃ dassanāya; |
… so too the sentient beings who get to see a Realized One are few, |
atha kho eteva sattā bahutarā ye na labhanti tathāgataṃ dassanāya. |
while those who don’t get to see a Realized One are many. |
338 |
338 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye labhanti tathāgatappaveditaṃ dhammavinayaṃ savanāya; |
… so too the sentient beings who get to hear the Dharma and training proclaimed by a Realized One are few, |
atha kho eteva sattā bahutarā ye na labhanti tathāgatappaveditaṃ dhammavinayaṃ savanāya. |
while those sentient beings who don’t get to hear the Dharma and training proclaimed by a Realized One are many. |
339 |
339 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye sutvā dhammaṃ dhārenti; |
… so too the sentient beings who remember the Dharmas they hear are few, |
atha kho eteva sattā bahutarā ye sutvā dhammaṃ na dhārenti. |
while those who don’t remember the Dharmas are many. |
340 |
340 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti; |
… so too the sentient beings who examine the meaning of the Dharmas they have memorized are few, |
atha kho eteva sattā bahutarā ye dhātānaṃ dhammānaṃ atthaṃ na upaparikkhanti. |
while those who don’t examine the meaning of the Dharmas are many. |
341 |
341 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti; |
… so too the sentient beings who understand the meaning and the Dharma and practice accordingly are few, |
atha kho eteva sattā bahutarā ye atthamaññāya dhammamaññāya dhammānudhammaṃ na paṭipajjanti. |
while those who understand the meaning and the Dharma but don’t practice accordingly are many. |
342 |
342 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye saṃvejaniyesu ṭhānesu saṃvijjanti; |
… so too the sentient beings inspired by inspiring places are few, |
atha kho eteva sattā bahutarā ye saṃvejaniyesu ṭhānesu na saṃvijjanti. |
while those who are uninspired are many. |
343 |
343 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye saṃviggā yoniso padahanti; |
… so too the sentient beings who, being inspired, strive effectively are few, |
atha kho eteva sattā bahutarā ye saṃviggā yoniso na padahanti. |
while those who, even though inspired, don’t strive effectively are many. |
344 |
344 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye vavassaggārammaṇaṃ karitvā labhanti samādhiṃ labhanti cittassekaggataṃ; |
… so too the sentient beings who, relying on letting go, gain undistractible-lucidity, gain unification of mind are few, |
atha kho eteva sattā bahutarā ye vavassaggārammaṇaṃ karitvā na labhanti samādhiṃ na labhanti cittassekaggataṃ. |
while those who don’t gain undistractible-lucidity, don’t gain unification of mind relying on letting go are many. |
345 |
345 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye annaggarasaggānaṃ lābhino; |
… so too the sentient beings who get the best food and flavors are few, |
atha kho eteva sattā bahutarā ye annaggarasaggānaṃ na lābhino, uñchena kapālābhatena yāpenti. |
while those who don’t get the best food and flavors, but get by with scraps in an alms bowl are many. |
346 |
346 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye attharasassa dhammarasassa vimuttirasassa lābhino; |
… so too the sentient beings who get the essence of the meaning, the essence of the Dharma, and the essence of freedom are few, |
atha kho eteva sattā bahutarā ye attharasassa dhammarasassa vimuttirasassa na lābhino. |
while the sentient beings who don’t get the essence of the meaning, the essence of the Dharma, and the essence of freedom are many. |
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘attharasassa dhammarasassa vimuttirasassa lābhino bhavissāmā’ti. |
‘We will get the essence of the meaning, the essence of the Dharma, the essence of freedom.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
That’s how you should train.” |
347–349 |
347–349 |
“Seyyathāpi, bhikkhave, appamattakaṃ imasmiṃ jambudīpe ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ; |
“Just as, monks, in India the delightful parks, woods, meadows, and lotus ponds are few, |
atha kho etadeva bahutaraṃ yadidaṃ ukkūlavikūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ. |
while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; |
Evamevaṃ kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti, atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti … pe … tiracchānayoniyā paccājāyanti … pe … pettivisaye paccājāyanti”. |
so too, those who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.” |
350–352 |
350–352 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye manussā cutā devesu paccājāyanti; |
“… the sentient beings who die as humans and are reborn as gods are few, |
atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. |
while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.” |
353–355 |
353–355 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye devā cutā devesu paccājāyanti; |
“… the sentient beings who die as gods and are reborn as gods are few, |
atha kho eteva sattā bahutarā ye devā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. |
while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.” |
356–358 |
356–358 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye devā cutā manussesu paccājāyanti; |
“… the sentient beings who die as gods and are reborn as humans are few, |
atha kho eteva sattā bahutarā ye devā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. |
while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.” |
359–361 |
359–361 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye nirayā cutā manussesu paccājāyanti; |
“… the sentient beings who die in hell and are reborn as humans are few, |
atha kho eteva sattā bahutarā ye nirayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. |
while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.” |
362–364 |
362–364 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye nirayā cutā devesu paccājāyanti; |
“… the sentient beings who die in hell and are reborn as gods are few, |
atha kho eteva sattā bahutarā ye nirayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. |
while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.” |
365–367 |
365–367 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā manussesu paccājāyanti; |
“… the sentient beings who die as animals and are reborn as humans are few, |
atha kho eteva sattā bahutarā ye tiracchānayoniyā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. |
while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.” |
368–370 |
368–370 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā devesu paccājāyanti; |
“… the sentient beings who die as animals and are reborn as gods are few, |
atha kho eteva sattā bahutarā ye tiracchānayoniyā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. |
while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.” |
371–373 |
371–373 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye pettivisayā cutā manussesu paccājāyanti; |
“… the sentient beings who die as ghosts and are reborn as humans are few, |
atha kho eteva sattā bahutarā ye pettivisayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti. |
while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.” |
374–377 |
374–377 |
… Evamevaṃ kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; |
“… the sentient beings who die as ghosts and are reborn as gods are few, |
atha kho eteva sattā bahutarā ye pettivisayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyan”ti. |
while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
28. Pasāda-kara-dhamma-vagga |
28. Inspirational |
378–393 |
378–393 |
“Addhamidaṃ, bhikkhave, lābhānaṃ yadidaṃ āraññikattaṃ … pe … piṇḍapātikattaṃ … paṃsukūlikattaṃ … tecīvarikattaṃ … dhammakathikattaṃ … vinayadharattaṃ … bāhusaccaṃ … thāvareyyaṃ … ākappasampadā … parivārasampadā … mahāparivāratā … kolaputti … vaṇṇapokkharatā … kalyāṇavākkaraṇatā … appicchatā … appābādhatā”ti. |
“monks, this is definitely something worth having, that is, living in the wilderness … eating only alms-food … wearing rag robes … having just three robes … instructing Dhamma … memorizing the Vinaya … being very learned … being respected … being well-presented … having a following … having a large following … coming from a good family … being handsome … being a good speaker … having few wishes … having good health.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
29. Aparaaccharāsaṅghāta-vagga |
29. Another Chapter on a Finger Snap |
394 |
394 |
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu paṭhamaṃ jhānaṃ bhāveti, ayaṃ vuccati, bhikkhave: |
“If, monks, a monk develops the first jhāna, even for the time of a finger snap, they are called |
‘bhikkhu arittajjhāno viharati, satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. |
a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. |
Ko pana vādo ye naṃ bahulīkarontī”ti. |
How much more so those who make much of it!” |
395–401 |
395–401 |
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu dutiyaṃ jhānaṃ bhāveti … pe … tatiyaṃ jhānaṃ bhāveti … pe … catutthaṃ jhānaṃ bhāveti … pe … mettaṃ cetovimuttiṃ bhāveti … pe … karuṇaṃ cetovimuttiṃ bhāveti … pe … muditaṃ cetovimuttiṃ bhāveti … pe … upekkhaṃ cetovimuttiṃ bhāveti … pe …. |
“If, monks, a monk develops the second … third … or fourth jhāna … or the heart’s release byfriendly-kindness … or the heart’s release by compassion … or the heart’s release by rejoicing … or the heart’s release by equanimity, even for the time of a finger snap … |
402–405 |
402–405 |
Kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ … pe … |
If a monk meditates by observing an aspect of the body … |
vedanāsu vedanānupassī viharati … |
feelings … |
citte cittānupassī viharati … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world, even for the time of a finger snap … |
406–409 |
406–409 |
Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; |
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas don’t arise, even for the time of a finger snap … |
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. |
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up, even for the time of a finger snap … |
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; |
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have not arisen do arise, even for the time of a finger snap … |
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. |
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development, even for the time of a finger snap … |
410–413 |
410–413 |
Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti … vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti … cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti … vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti …. |
If they develop the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort … the basis of psychic power that has undistractible-lucidity due to energy, and active effort … the basis of psychic power that has undistractible-lucidity due to mental development, and active effort … the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort, even for the time of a finger snap … |
414–418 |
414–418 |
Saddhindriyaṃ bhāveti … vīriyindriyaṃ bhāveti … satindriyaṃ bhāveti … samādhindriyaṃ bhāveti … paññindriyaṃ bhāveti …. |
If they develop the faculty of faith … the faculty of energy … the faculty of rememberfulness … the faculty of undistractible-lucidity … the faculty of wisdom, even for the time of a finger snap … |
419–423 |
419–423 |
Saddhābalaṃ bhāveti … vīriyabalaṃ bhāveti … satibalaṃ bhāveti … samādhibalaṃ bhāveti … paññābalaṃ bhāveti …. |
If they develop the power of faith … the power of energy … the power of rememberfulness … the power of undistractible-lucidity … the power of wisdom, even for the time of a finger snap … |
424–430 |
424–430 |
Satisambojjhaṅgaṃ bhāveti … dhammavicayasambojjhaṅgaṃ bhāveti … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti …. |
If they develop the awakening factor of rememberfulness … the awakening factor of investigation of principles … the awakening factor of energy … the awakening factor of rapture … the awakening factor of pacification … the awakening factor of undistractible-lucidity … the awakening factor of equanimity, even for the time of a finger snap … |
431–438 |
431–438 |
Sammādiṭṭhiṃ bhāveti … sammāsaṅkappaṃ bhāveti … sammāvācaṃ bhāveti … sammākammantaṃ bhāveti … sammāājīvaṃ bhāveti … sammāvāyāmaṃ bhāveti … sammāsatiṃ bhāveti … sammāsamādhiṃ bhāveti …. |
If they develop right view … right thought … right speech … right action … right livelihood … right effort … right rememberfulness … right undistractible-lucidity, even for the time of a finger snap … |
439–446 |
439–446 |
Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
Perceiving form internally, they see visions externally, limited, both pretty and ugly. |
Tāni abhibhuyya: |
Having mastered this, they are aware that: |
‘jānāmi passāmī’ti— |
‘I know and see.’ |
evaṃsaññī hoti. |
|
… ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
Perceiving form internally, they see visions externally, limitless, both pretty and ugly. |
Tāni abhibhuyya: |
Having mastered this, they are aware that: |
‘jānāmi passāmī’ti— |
‘I know and see.’ |
evaṃsaññī hoti. |
|
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
Not perceiving form internally, they see visions externally, limited, both pretty and ugly. |
Tāni abhibhuyya: |
Having mastered this, they are aware that: |
‘jānāmi passāmī’ti— |
‘I know and see.’ |
evaṃsaññī hoti. |
|
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
Not perceiving form internally, they see visions externally, limitless, both pretty and ugly. |
Tāni abhibhuyya: |
Having mastered this, they are aware that: |
‘jānāmi passāmī’ti— |
‘I know and see.’ |
evaṃsaññī hoti. |
|
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
Not perceiving form internally, they see visions externally that are blue, with blue color, blue hue, and blue tint. |
Tāni abhibhuyya: |
Having mastered this, they are aware that: |
‘jānāmi passāmī’ti— |
‘I know and see.’ |
evaṃsaññī hoti. |
|
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
Not perceiving form internally, they see visions externally that are yellow, with yellow color, yellow hue, and yellow tint. |
Tāni abhibhuyya: |
Having mastered this, they are aware that: |
‘jānāmi passāmī’ti— |
‘I know and see.’ |
evaṃsaññī hoti. |
|
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
Not perceiving form internally, they see visions externally that are red, with red color, red hue, and red tint. |
Tāni abhibhuyya: |
Having mastered this, they are aware that: |
‘jānāmi passāmī’ti— |
‘I know and see.’ |
evaṃsaññī hoti. |
|
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
Not perceiving form internally, they see visions externally that are white, with white color, white hue, and white tint. |
Tāni abhibhuyya: |
Having mastered this, they are aware that: |
‘jānāmi passāmī’ti— |
‘I know and see.’ |
evaṃsaññī hoti. |
447–454 |
447–454 |
Rūpī rūpāni passati … ajjhattaṃ arūpasaññī bahiddhā rūpāni passati … subhanteva adhimutto hoti … sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati … sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati … sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati … sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati … sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati …. |
Having form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling … |
455–464 |
455–464 |
Pathavikasiṇaṃ bhāveti … āpokasiṇaṃ bhāveti … tejokasiṇaṃ bhāveti … vāyokasiṇaṃ bhāveti … nīlakasiṇaṃ bhāveti … pītakasiṇaṃ bhāveti … lohitakasiṇaṃ bhāveti … odātakasiṇaṃ bhāveti … ākāsakasiṇaṃ bhāveti … viññāṇakasiṇaṃ bhāveti …. () |
They develop the meditation on universal earth … the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness … |
465–474 |
465–474 |
Asubhasaññaṃ bhāveti … maraṇasaññaṃ bhāveti … āhāre paṭikūlasaññaṃ bhāveti … sabbaloke anabhiratisaññaṃ bhāveti … aniccasaññaṃ bhāveti … anicce dukkhasaññaṃ bhāveti … dukkhe anattasaññaṃ bhāveti … pahānasaññaṃ bhāveti … virāgasaññaṃ bhāveti … nirodhasaññaṃ bhāveti …. |
They develop the perception of ugliness … the perception of death … the perception of the repulsiveness of food … the perception of dissatisfaction with the whole world … the perception of impermanence … the perception of suffering in impermanence … the perception of not-self in suffering … the perception of giving up … the perception of fading away … the perception of cessation … |
475–484 |
475–484 |
Aniccasaññaṃ bhāveti … anattasaññaṃ bhāveti … maraṇasaññaṃ bhāveti … āhāre paṭikūlasaññaṃ bhāveti … sabbaloke anabhiratisaññaṃ bhāveti … aṭṭhikasaññaṃ bhāveti … puḷavakasaññaṃ bhāveti … vinīlakasaññaṃ bhāveti … vicchiddakasaññaṃ bhāveti … uddhumātakasaññaṃ bhāveti …. |
They develop the perception of impermanence … the perception of not-self … the perception of death … the perception of the repulsiveness of food … the perception of dissatisfaction with the whole world … the perception of a skeleton … the perception of the worm-infested corpse … the perception of the livid corpse … the perception of the split open corpse … the perception of the bloated corpse … |
485–494 |
485–494 |
Buddhānussatiṃ bhāveti … dhammānussatiṃ bhāveti … saṅghānussatiṃ bhāveti … sīlānussatiṃ bhāveti … cāgānussatiṃ bhāveti … devatānussatiṃ bhāveti … ānāpānassatiṃ bhāveti … maraṇassatiṃ bhāveti … kāyagatāsatiṃ bhāveti … upasamānussatiṃ bhāveti …. |
They develop the recollection of the Buddha … the recollection of the Dharma … the recollection of the Saṅgha … the recollection of ethical conduct … the recollection of generosity … the recollection of the deities … rememberfulness of breathing … the recollection of death … body-immersed remembering … the recollection of peace …” |
495–534 |
495–534 |
Paṭhamajjhānasahagataṃ saddhindriyaṃ bhāveti … vīriyindriyaṃ bhāveti … satindriyaṃ bhāveti … samādhindriyaṃ bhāveti … paññindriyaṃ bhāveti … saddhābalaṃ bhāveti … vīriyabalaṃ bhāveti … satibalaṃ bhāveti … samādhibalaṃ bhāveti … paññābalaṃ bhāveti …. |
They develop the faculty of faith together with the first jhāna … the faculty of energy … the faculty of rememberfulness … the faculty of undistractible-lucidity … the faculty of wisdom … the power of faith … the power of energy … the power of rememberfulness … the power of undistractible-lucidity … the power of wisdom together with the first jhāna … |
535–574 |
535–574 |
Dutiyajjhānasahagataṃ … pe … tatiyajjhānasahagataṃ … pe … catutthajjhānasahagataṃ … pe … mettāsahagataṃ … pe … karuṇāsahagataṃ … pe … muditāsahagataṃ … pe … upekkhāsahagataṃ saddhindriyaṃ bhāveti … vīriyindriyaṃ bhāveti … satindriyaṃ bhāveti … samādhindriyaṃ bhāveti … paññindriyaṃ bhāveti … saddhābalaṃ bhāveti … vīriyabalaṃ bhāveti … satibalaṃ bhāveti … samādhibalaṃ bhāveti … paññābalaṃ bhāveti. |
Together with the second jhāna … the third jhāna … the fourth jhāna …friendly-kindness … compassion … rejoicing … They develop the faculty of faith together with equanimity … They develop the faculty of energy … the faculty of rememberfulness … the faculty of undistractible-lucidity … the faculty of wisdom … the power of faith … the power of energy … the power of rememberfulness … the power of undistractible-lucidity … the power of wisdom … |
Ayaṃ vuccati, bhikkhave: |
That monk is called |
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. |
a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. |
Ko pana vādo ye naṃ bahulīkarontī”ti. |
How much more so those who make much of it!” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
30. Kāyagatāsativagga |
30. body-immersed remembering |
575 |
575 |
“Yassa kassaci, bhikkhave, mahāsamuddo cetasā phuṭo antogadhā tassa kunnadiyo yā kāci samuddaṅgamā; |
“monks, anyone who brings into their mind the great ocean includes all of the streams that run into it. |
evamevaṃ, bhikkhave, yassa kassaci kāyagatā sati bhāvitā bahulīkatā antogadhā tassa kusalā dhammā ye keci vijjābhāgiyā”ti. |
In the same way, anyone who has developed and cultivated body-immersed remembering includes all of the skillful Dharmas that play a part in realization.” |
576–582 |
576–582 |
“Eka-dhammo, bhikkhave, bhāvito bahulīkato mahato saṃvegāya saṃvattati … mahato atthāya saṃvattati … mahato yogakkhemāya saṃvattati … satisampajaññāya saṃvattati … ñāṇadassanappaṭilābhāya saṃvattati … diṭṭhadhammasukhavihārāya saṃvattati … vijjāvimuttiphalasacchikiriyāya saṃvattati. |
“one Dharma, monks, when developed and cultivated leads to great inspiration… great benefit … great sanctuary … rememberfulness and awareness … gaining knowledge and vision … pleasureful meditation in the present life … the realization of the fruit of knowledge and freedom. |
Katamo Eka-dhammo? |
What one Dharma? |
Kāyagatā sati. |
body-immersed remembering. |
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato mahato saṃvegāya saṃvattati … mahato atthāya saṃvattati … mahato yogakkhemāya saṃvattati … satisampajaññāya saṃvattati … ñāṇadassanappaṭilābhāya saṃvattati … diṭṭhadhammasukhavihārāya saṃvattati … vijjāvimuttiphalasacchikiriyāya saṃvattatī”ti. |
This one Dharma, when developed and cultivated, leads to great inspiration… great benefit … great sanctuary … rememberfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.” |
583 |
583 |
“Eka-dhamme, bhikkhave, bhāvite bahulīkate |
“When one ☸Dharma, monks, is developed and cultivated |
kāyopi passambhati, cittampi passambhati, |
the body and mind become pacified, |
vitakka-vicārā-pi vūpasammanti, |
thinking and considering settle down, |
kevalāpi vijjābhāgiyā dhammā |
and all of the ☸Dharmas that play a part in realization |
Bhāvanā-pāripūriṃ gacchanti. |
are developed to perfection. |
Katamasmiṃ Eka-dhamme? |
What one ☸Dharma? |
Kāya-gatāya satiyā. |
Body-immersed remembering. |
Imasmiṃ kho, bhikkhave, eka-dhamme bhāvite bahulīkate |
When this one ☸Dharma is developed and cultivated, |
kāyopi passambhati, cittampi passambhati, |
the body and mind become pacified, |
Vitakka-vicārāpi vūpasammanti, |
thinking and considering settle down, |
kevalāpi vijjābhāgiyā dhammā |
and all of the ☸Dharmas that play a part in realization |
bhāvanāpāripūriṃ gacchantī”ti. |
are developed to perfection.” |
584 |
584 |
“Eka-dhamme, bhikkhave, bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyanti. |
“When one Dharma, monks, is developed and cultivated, unskillful Dharmas do not arise, and, if they’ve already arisen, they are given up. |
Katamasmiṃ Eka-dhamme? |
What one Dharma? |
Kāyagatāya satiyā. |
body-immersed remembering. |
Imasmiṃ kho, bhikkhave, Eka-dhamme bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyantī”ti. |
When this one Dharma is developed and cultivated, unskillful Dharmas do not arise, and, if they’ve already arisen, they are given up.” |
585 |
585 |
“Eka-dhamme, bhikkhave, bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti. |
“When one Dharma, monks, is developed and cultivated, skillful Dharmas arise, and, once they’ve arisen, they increase and grow. |
Katamasmiṃ Eka-dhamme? |
What one Dharma? |
Kāyagatāya satiyā. |
body-immersed remembering. |
Imasmiṃ kho, bhikkhave, Eka-dhamme bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti. |
When this one Dharma is developed and cultivated, skillful Dharmas arise, and, once they’ve arisen, they increase and grow.” |
586 |
586 |
“Eka-dhamme, bhikkhave, bhāvite bahulīkate avijjā pahīyati, vijjā uppajjati, asmimāno pahīyati, anusayā samugghātaṃ gacchanti, saṃyojanā pahīyanti. |
“When one Dharma, monks, is developed and cultivated, ignorance is given up, knowledge arises, the conceit ‘I am’ is given up, the underlying tendencies are uprooted, and the fetters are given up. |
Katamasmiṃ Eka-dhamme? |
What one Dharma? |
Kāyagatāya satiyā. |
body-immersed remembering. |
Imasmiṃ kho, bhikkhave, Eka-dhamme bhāvite bahulīkate avijjā pahīyati, vijjā uppajjati, asmimāno pahīyati, anusayā samugghātaṃ gacchanti, saṃyojanā pahīyantī”ti. |
When this one Dharma is developed and cultivated, ignorance is given up, knowledge arises, the conceit ‘I am’ is given up, the underlying tendencies are uprooted, and the fetters are given up.” |
587–588 |
587–588 |
“Ekadhammo, bhikkhave, bhāvito bahulīkato paññāpabhedāya saṃvattati … anupādāparinibbānāya saṃvattati. |
“one Dharma, monks, when developed and cultivated leads to demolition by wisdom … to nirvana by not grasping. |
Katamo Eka-dhammo? |
What one Dharma? |
Kāyagatā sati. |
body-immersed remembering. |
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato paññāpabhedāya saṃvattati … anupādāparinibbānāya saṃvattatī”ti. |
This one Dharma, monks, when developed and cultivated leads to demolition by wisdom … to nirvana by not grasping.” |
589–591 |
589–591 |
“Eka-dhamme, bhikkhave, bhāvite bahulīkate anekadhātupaṭivedho hoti … nānādhātupaṭivedho hoti … anekadhātupaṭisambhidā hoti. |
“When one Dharma is developed and cultivated there is the penetration of the many and diverse elements, the analysis of many elements. |
Katamasmiṃ Eka-dhamme? |
What one Dharma? |
Kāyagatāya satiyā. |
body-immersed remembering. |
Imasmiṃ kho, bhikkhave, Eka-dhamme bhāvite bahulīkate anekadhātupaṭivedho hoti … nānādhātupaṭivedho hoti … anekadhātupaṭisambhidā hotī”ti. |
When this one Dharma is developed and cultivated there is the penetration of the many and diverse elements, the analysis of many elements.” |
592–595 |
592–595 |
“Eka-dhammo, bhikkhave, bhāvito bahulīkato sotāpattiphalasacchikiriyāya saṃvattati … sakadāgāmiphalasacchikiriyāya saṃvattati … anāgāmiphalasacchikiriyāya saṃvattati … arahattaphalasacchikiriyāya saṃvattati. |
“one Dharma, monks, when developed and cultivated leads to the realization of the fruit of stream-entry … once-return … non-return … perfection. |
Katamo Eka-dhammo? |
What one Dharma? |
Kāyagatā sati. |
body-immersed remembering. |
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato sotāpattiphalasacchikiriyāya saṃvattati … sakadāgāmiphalasacchikiriyāya saṃvattati … anāgāmiphalasacchikiriyāya saṃvattati … arahattaphalasacchikiriyāya saṃvattatī”ti. |
This one Dharma, when developed and cultivated, leads to the realization of the fruit of stream-entry … once-return … non-return … perfection.” |
596–615 |
596–615 |
“Eka-dhammo, bhikkhave, bhāvito bahulīkato paññāpaṭilābhāya saṃvattati … paññāvuddhiyā saṃvattati … paññāvepullāya saṃvattati … mahāpaññatāya saṃvattati … puthupaññatāya saṃvattati … vipulapaññatāya saṃvattati … gambhīrapaññatāya saṃvattati … asāmantapaññatāya saṃvattati … bhūripaññatāya saṃvattati … paññābāhullāya saṃvattati … sīghapaññatāya saṃvattati … lahupaññatāya saṃvattati … hāsapaññatāya saṃvattati … javanapaññatāya saṃvattati … tikkhapaññatāya saṃvattati … nibbedhikapaññatāya saṃvattati. |
“one Dharma, monks, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom. |
Katamo Eka-dhammo? |
What one Dharma? |
Kāyagatā sati. |
body-immersed remembering. |
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato paññāpaṭilābhāya saṃvattati … paññāvuddhiyā saṃvattati … paññāvepullāya saṃvattati … mahāpaññatāya saṃvattati … puthupaññatāya saṃvattati … vipulapaññatāya saṃvattati … gambhīrapaññatāya saṃvattati … asāmantapaññatāya saṃvattati … bhūripaññatāya saṃvattati … paññābāhullāya saṃvattati … sīghapaññatāya saṃvattati … lahupaññatāya saṃvattati … hāsapaññatāya saṃvattati … javanapaññatāya saṃvattati … tikkhapaññatāya saṃvattati … nibbedhikapaññatāya saṃvattatī”ti. |
This one Dharma, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.” |
Aṅguttara Nikāya 1 |
Numbered Discourses 1 |
31. Amatavagga |
31. The Deathless |
616 |
616 |
“Amataṃ te, bhikkhave, na paribhuñjanti ye kāyagatāsatiṃ na paribhuñjanti. |
“monks, those who don’t enjoy body-immersed remembering don’t enjoy the deathless. |
Amataṃ te, bhikkhave, paribhuñjanti ye kāyagatāsatiṃ paribhuñjantī”ti. |
Those who enjoy body-immersed remembering enjoy the deathless.” |
617 |
617 |
“Amataṃ tesaṃ, bhikkhave, aparibhuttaṃ yesaṃ kāyagatāsati aparibhuttā. |
“monks, those who haven’t enjoyed body-immersed remembering haven’t enjoyed the deathless. |
Amataṃ tesaṃ, bhikkhave, paribhuttaṃ yesaṃ kāyagatāsati paribhuttā”ti. |
Those who have enjoyed body-immersed remembering have enjoyed the deathless.” |
618 |
618 |
“Amataṃ tesaṃ, bhikkhave, parihīnaṃ yesaṃ kāyagatāsati parihīnā. |
“monks, those who have lost body-immersed remembering have lost the deathless. |
Amataṃ tesaṃ, bhikkhave, aparihīnaṃ yesaṃ kāyagatāsati aparihīnā”ti. |
Those who haven’t lost body-immersed remembering haven’t lost the deathless.” |
619 |
619 |
“Amataṃ tesaṃ, bhikkhave, viraddhaṃ yesaṃ kāyagatāsati viraddhā. |
“monks, those who have missed out on body-immersed remembering have missed out on the deathless. |
Amataṃ tesaṃ, bhikkhave, āraddhaṃ yesaṃ kāyagatāsati āraddhā”ti. |
Those who have undertaken body-immersed remembering have not missed out on the deathless.” |
620 |
620 |
“Amataṃ te, bhikkhave, pamādiṃsu ye kāyagatāsatiṃ pamādiṃsu. |
“monks, those who have neglected body-immersed remembering have neglected the deathless. |
Amataṃ te, bhikkhave, na pamādiṃsu ye kāyagatāsatiṃ na pamādiṃsu”. |
Those who have not neglected body-immersed remembering have not neglected the deathless.” |
621 |
621 |
“Amataṃ tesaṃ, bhikkhave, pamuṭṭhaṃ yesaṃ kāyagatāsati pamuṭṭhā. |
“monks, those who have forgotten body-immersed remembering have forgotten the deathless. |
Amataṃ tesaṃ, bhikkhave, appamuṭṭhaṃ yesaṃ kāyagatāsati appamuṭṭhā”ti. |
Those who haven’t forgotten body-immersed remembering haven’t forgotten the deathless.” |
622 |
622 |
“Amataṃ tesaṃ, bhikkhave, anāsevitaṃ yesaṃ kāyagatāsati anāsevitā. |
“monks, those who haven’t cultivated body-immersed remembering haven’t cultivated the deathless. |
Amataṃ tesaṃ, bhikkhave, āsevitaṃ yesaṃ kāyagatāsati āsevitā”ti. |
Those who have cultivated body-immersed remembering have cultivated the deathless.” |
623 |
623 |
“Amataṃ tesaṃ, bhikkhave, abhāvitaṃ yesaṃ kāyagatāsati abhāvitā. |
“monks, those who haven’t developed body-immersed remembering haven’t developed the deathless. |
Amataṃ tesaṃ, bhikkhave, bhāvitaṃ yesaṃ kāyagatāsati bhāvitā”ti. |
Those who have developed body-immersed remembering have developed the deathless.” |
624 |
624 |
“Amataṃ tesaṃ, bhikkhave, abahulīkataṃ yesaṃ kāyagatāsati abahulīkatā. |
“monks, those who haven’t practiced body-immersed remembering haven’t practiced the deathless. |
Amataṃ tesaṃ, bhikkhave, bahulīkataṃ yesaṃ kāyagatāsati bahulīkatā”ti. |
Those who have practiced body-immersed remembering have practiced the deathless.” |
625 |
625 |
“Amataṃ tesaṃ, bhikkhave, anabhiññātaṃ yesaṃ kāyagatāsati anabhiññātā. |
“monks, those who haven’t had insight into body-immersed remembering haven’t had insight into the deathless. |
Amataṃ tesaṃ, bhikkhave, abhiññātaṃ yesaṃ kāyagatāsati abhiññātā”ti. |
Those who have had insight into body-immersed remembering have had insight into the deathless.” |
626 |
626 |
“Amataṃ tesaṃ, bhikkhave, apariññātaṃ yesaṃ kāyagatāsati apariññātā. |
“monks, those who haven’t completely understood body-immersed remembering haven’t completely understood the deathless. |
Amataṃ tesaṃ, bhikkhave, pariññātaṃ yesaṃ kāyagatāsati pariññātā”ti. |
Those who have completely understood body-immersed remembering have completely understood the deathless.” |
627 |
627 |
“Amataṃ tesaṃ, bhikkhave, asacchikataṃ yesaṃ kāyagatāsati asacchikatā. |
“monks, those who haven’t realized body-immersed remembering haven’t realized the deathless. |
Amataṃ tesaṃ, bhikkhave, sacchikataṃ yesaṃ kāyagatāsati sacchikatā”ti. |
Those who have realized body-immersed remembering have realized the deathless.” |
( … ) |
( … ) |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Satisfied, the monks were happy with what the Buddha said. |
Ekakanipātapāḷi niṭṭhitā. |
The Book of the Ones is finished. |