| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 5 |
Numbered Discourses 5 |
141. Avajānātisutta |
141. Scorn |
“Pañcime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. |
“monks, these five people are found in the world. |
Katame pañca? |
What five? |
Datvā avajānāti, saṃvāsena avajānāti, ādheyyamukho hoti, lolo hoti, mando momūho hoti. |
One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid. |
Kathañca, bhikkhave, puggalo datvā avajānāti? |
And how does a person give then scorn? |
Idha, bhikkhave, puggalo puggalassa deti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ. |
It’s when a person gives someone robes, alms-food, lodgings, and medicines and supplies for the sick. |
Tassa evaṃ hoti: |
They think: |
‘ahaṃ demi; |
‘I give; |
ayaṃ paṭiggaṇhātī’ti. |
this one receives.’ |
Tamenaṃ datvā avajānāti. |
They give to that person, then they scorn them. |
Evaṃ kho, bhikkhave, puggalo datvā avajānāti. |
That’s how a person gives then scorns. |
Kathañca, bhikkhave, puggalo saṃvāsena avajānāti? |
And how does a person live together then scorn? |
Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasati dve vā tīṇi vā vassāni. |
It’s when a person lives with someone else for two or three years. |
Tamenaṃ saṃvāsena avajānāti. |
They live together with that person, then they scorn them. |
Evaṃ kho, bhikkhave, puggalo saṃvāsena avajānāti. |
That’s how a person live together then scorns. |
Kathañca, bhikkhave, puggalo ādheyyamukho hoti? |
And how is a person gullible for gossip? |
Idha, bhikkhave, ekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne taṃ khippaññeva adhimuccitā hoti. |
It’s when they’re very quick to believe what a certain person says in praise or criticism of another. |
Evaṃ kho, bhikkhave, puggalo ādheyyamukho hoti. |
That’s how a person is gullible for gossip. |
Kathañca, bhikkhave, puggalo lolo hoti? |
And how is a person impulsive? |
Idha, bhikkhave, ekacco puggalo ittarasaddho hoti ittarabhattī ittarapemo ittarappasādo. |
It’s when a certain person is fickle in faith, devotion, fondness, and confidence. |
Evaṃ kho, bhikkhave, puggalo lolo hoti. |
That’s how a person is impulsive. |
Kathañca, bhikkhave, puggalo mando momūho hoti? |
And how is a person dull and stupid? |
Idha, bhikkhave, ekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti. |
It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. |
Evaṃ kho, bhikkhave, puggalo mando momūho hoti. |
That’s how a person is dull and stupid. |
Ime kho, bhikkhave, pañca puggalā santo saṃvijjamānā lokasmin”ti. |
These are the five people found in the world.” |
142. Ārabhatisutta |
142. Violation |
“Pañcime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. |
“monks, these five people are found in the world. |
Katame pañca? |
What five? |
Idha, bhikkhave, ekacco puggalo ārabhati ca vippaṭisārī ca hoti; |
One person violates and regrets it. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (1) |
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. |
Idha pana, bhikkhave, ekacco puggalo ārabhati, na vippaṭisārī hoti; |
One person violates and doesn’t regret it. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (2) |
And they don’t understand … |
Idha pana, bhikkhave, ekacco puggalo na ārabhati, vippaṭisārī hoti; |
One person doesn’t violate yet still feels regret. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (3) |
And they don’t understand … |
Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti; |
One person neither violates nor regrets. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (4) |
But they don’t understand … |
Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti; |
One person neither violates nor regrets. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (5) |
And they do understand where those arisen bad, unskillful qualities cease without anything left over. |
Tatra, bhikkhave, yvāyaṃ puggalo ārabhati ca vippaṭisārī ca hoti, |
Take the case of the person who violates and regrets it. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, |
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. |
so evamassa vacanīyo: |
They should be told: |
‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu; |
‘Venerable, the defilements born of violation are found in you, and the defilements born of regret grow. You would do well to give up the defilements born of violation and get rid of the defilements born of regret, and then develop the mind and wisdom. |
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (1) |
In this way you’ll become just like the fifth person.’ |
Tatra, bhikkhave, yvāyaṃ puggalo ārabhati na vippaṭisārī hoti, |
Take the case of the person who violates and doesn’t regret it. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, |
And they don’t understand… |
so evamassa vacanīyo: |
They should be told: |
‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya cittaṃ paññañca bhāvetu; |
‘Venerable, the defilements born of violation are found in you, but the defilements born of regret don’t grow. You would do well to give up the defilements born of violation, and then develop the mind and wisdom. |
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (2) |
In this way you’ll become just like the fifth person.’ |
Tatra, bhikkhave, yvāyaṃ puggalo na ārabhati vippaṭisārī hoti, |
Take the case of the person who doesn’t violate yet feels regret. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, |
And they don’t understand… |
so evamassa vacanīyo: |
They should be told: |
‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu; |
‘Venerable, the defilements born of violation are not found in you, yet the defilements born of regret grow. You would do well to get rid of the defilements born of regret, and then develop the mind and wisdom. |
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (3) |
In this way you’ll become just like the fifth person.’ |
Tatra, bhikkhave, yvāyaṃ puggalo na ārabhati na vippaṭisārī hoti, |
Take the case of the person who neither violates nor regrets. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, |
But they don’t understand… |
so evamassa vacanīyo: |
They should be told: |
‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā cittaṃ paññañca bhāvetu; |
‘Venerable, the defilements born of violation are not found in you, and the defilements born of regret don’t grow. You would do well to develop the mind and wisdom. |
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (4) |
In this way you’ll become just like the fifth person.’ |
Iti kho, bhikkhave, ime cattāro puggalā amunā pañcamena puggalena evaṃ ovadiyamānā evaṃ anusāsiyamānā anupubbena āsavānaṃ khayaṃ pāpuṇantī”ti. |
And so, monks, when these four people are advised and instructed by comparison with the fifth person, they gradually attain the ending of defilements.” |
143. Sārandadasutta |
143. At Sārandada |
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. |
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. |
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. |
Tena kho pana samayena pañcamattānaṃ licchavisatānaṃ sārandade cetiye sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi: |
Now at that time around five hundred Licchavis were sitting together at the Sārandada shrine, and this discussion came up among them: |
“pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmiṃ. |
“The appearance of five treasures is rare in the world. |
Katamesaṃ pañcannaṃ? |
What five? |
Hatthiratanassa pātubhāvo dullabho lokasmiṃ, assaratanassa pātubhāvo dullabho lokasmiṃ, maṇiratanassa pātubhāvo dullabho lokasmiṃ, itthiratanassa pātubhāvo dullabho lokasmiṃ, gahapatiratanassa pātubhāvo dullabho lokasmiṃ. |
The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure. |
Imesaṃ pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti. |
The appearance of these five treasures is rare in the world.” |
Atha kho te licchavī magge purisaṃ ṭhapesuṃ: |
Then those Licchavis sent a man out on to the road. |
“yadā tvaṃ, ambho purisa, passeyyāsi bhagavantaṃ, atha amhākaṃ āroceyyāsī”ti. |
“Mister, please tell us when you see the Buddha.” |
Addasā kho so puriso bhagavantaṃ dūratova āgacchantaṃ; |
That man saw the Buddha coming off in the distance. |
disvāna yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca: |
Seeing this, he went to the Licchavis and said: |
“ayaṃ so, bhante, bhagavā gacchati arahaṃ sammāsambuddho; |
“Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming. |
yassadāni kālaṃ maññathā”ti. |
Please go at your convenience.” |
Atha kho te licchavī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te licchavī bhagavantaṃ etadavocuṃ: |
Then those Licchavis went up to the Buddha, bowed, stood to one side, and said to him: |
“Sādhu, bhante, yena sārandadaṃ cetiyaṃ tenupasaṅkamatu anukampaṃ upādāyā”ti. |
“Please go to the Sārandada shrine, out of compassion.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Buddha consented in silence. |
Atha kho bhagavā yena sārandadaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te licchavī etadavoca: |
Then the Buddha went up to the Sārandada shrine, where he sat on the seat spread out, and said to the Licchavis: |
“kāya nuttha, licchavī, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? |
“Licchavis, what were you sitting talking about just now? What conversation was unfinished?” |
“Idha, bhante, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi: |
“Well, Master Gotama, this discussion came up among us while we were sitting together: |
‘pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmiṃ. |
‘The appearance of five treasures is rare in the world. …’” |
Katamesaṃ pañcannaṃ? |
|
Hatthiratanassa pātubhāvo dullabho lokasmiṃ, assaratanassa pātubhāvo dullabho lokasmiṃ, maṇiratanassa pātubhāvo dullabho lokasmiṃ, itthiratanassa pātubhāvo dullabho lokasmiṃ, gahapatiratanassa pātubhāvo dullabho lokasmiṃ. |
|
Imesaṃ pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin’”ti. |
|
“Kāmādhimuttānaṃ vata bho licchavīnaṃ kāmaṃyeva ārabbha antarākathā udapādi. |
“You Licchavis are so fixated on sensual pleasures, that’s the only discussion that came up! |
Pañcannaṃ, licchavī, ratanānaṃ pātubhāvo dullabho lokasmiṃ. |
Licchavis, the appearance of five treasures is rare in the world. |
Katamesaṃ pañcannaṃ? |
What five? |
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, |
The appearance of a Realized One, a perfected one, a fully awakened Buddha. |
tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, |
A person who explains the teaching and training proclaimed by a Realized One. |
tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ, |
A person who understands the teaching and training proclaimed by a Realized One. |
tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṃ, |
A person who practices in line with the teaching. |
kataññū katavedī puggalo dullabho lokasmiṃ. |
A person who is grateful and thankful. |
Imesaṃ kho, licchavī, pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti. |
The appearance of these five treasures is rare in the world.” |
144. Tikaṇḍakīsutta |
144. At Tikaṇḍakī |
Ekaṃ samayaṃ bhagavā sākete viharati tikaṇḍakīvane. |
At one time the Buddha was staying near Sāketa, in Tikaṇḍakī Wood. |
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: |
“Sādhu, bhikkhave, bhikkhu kālena kālaṃ appaṭikūle paṭikūlasaññī vihareyya. |
“monks, a monk would do well to meditate from time to time perceiving the following: |
appaṭikūle paṭikūlasaññī vihareyya. |
the repulsive in the unrepulsive, |
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūle appaṭikūlasaññī vihareyya. |
the unrepulsive in the repulsive, |
Sādhu, bhikkhave, bhikkhu kālena kālaṃ appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya. |
the repulsive in both the unrepulsive and the repulsive, and |
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya. |
the unrepulsive in both the repulsive and the unrepulsive. |
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya sato sampajāno. |
A monk would do well to meditate from time to time staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive. |
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle paṭikūlasaññī vihareyya? |
For what reason should a monk meditate perceiving the repulsive in the unrepulsive? |
‘Mā me rajanīyesu dhammesu rāgo udapādī’ti— |
‘May greed not arise in me for things that arouse greed.’ |
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle paṭikūlasaññī vihareyya. |
A monk should meditate perceiving the repulsive in the unrepulsive for this reason. |
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle appaṭikūlasaññī vihareyya? |
For what reason should a monk meditate perceiving the unrepulsive in the repulsive? |
‘Mā me dosanīyesu dhammesu doso udapādī’ti— |
‘May hate not arise in me for things that provoke hate.’ … |
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle appaṭikūlasaññī vihareyya. |
|
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya? |
For what reason should a monk meditate perceiving the repulsive in both the unrepulsive and the repulsive? |
‘Mā me rajanīyesu dhammesu rāgo udapādi, mā me dosanīyesu dhammesu doso udapādī’ti— |
‘May greed not arise in me for things that arouse greed. May hate not arise in me for things that provoke hate.’ … |
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya. |
|
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya? |
For what reason should a monk meditate perceiving the unrepulsive in both the repulsive and the unrepulsive? |
‘Mā me dosanīyesu dhammesu doso udapādi, mā me rajanīyesu dhammesu rāgo udapādī’ti— |
‘May hate not arise in me for things that provoke hate. May greed not arise in me for things that arouse greed.’ … |
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya. |
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Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya? |
For what reason should a monk meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive? |
‘Sato sampajāno mā me kvacani katthaci kiñcanaṃ rajanīyesu dhammesu rāgo udapādi, mā me kvacani katthaci kiñcanaṃ dosanīyesu dhammesu doso udapādi, mā me kvacani katthaci kiñcanaṃ mohanīyesu dhammesu moho udapādī’ti— |
‘May no greed for things that arouse greed, hate for things that provoke hate, or delusion for things that promote delusion arise in me in any way at all.’ |
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya sato sampajāno”ti. |
For this reason a monk should meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive.” |
145. Nirayasutta |
145. Hell |
“Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. |
“monks, someone with five qualities is cast down to hell. |
Katamehi pañcahi? |
What five? |
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. |
They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. |
Someone with these five qualities is cast down to hell. |
Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. |
Someone with five qualities is raised up to heaven |
Katamehi pañcahi? |
What five? |
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. |
Someone with these five qualities is raised up to heaven.” |
146. Mittasutta |
146. A Friend |
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto na sevitabbo. |
“monks, you shouldn’t associate with a monk friend who has five qualities. |
Katamehi pañcahi? |
What five? |
Kammantaṃ kāreti, adhikaraṇaṃ ādiyati, pāmokkhesu bhikkhūsu paṭiviruddho hoti, dīghacārikaṃ anavatthacārikaṃ anuyutto viharati, nappaṭibalo hoti kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. |
They start up work projects. They take up disciplinary issues. They conflict with leading monks. They like long and aimless wandering. They’re unable to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto na sevitabbo. |
monks, you shouldn’t associate with a monk friend who has these five qualities. |
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto sevitabbo. |
You should associate with a monk friend who has five qualities. |
Katamehi pañcahi? |
What five? |
Na kammantaṃ kāreti, na adhikaraṇaṃ ādiyati, na pāmokkhesu bhikkhūsu paṭiviruddho hoti, na dīghacārikaṃ anavatthacārikaṃ anuyutto viharati, paṭibalo hoti kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. |
They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading monks. They don’t like long and aimless wandering. They’re able to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto sevitabbo”ti. |
You should associate with a monk friend who has these five qualities.” |
147. Asappurisadānasutta |
147. Gifts of a Bad Person |
“Pañcimāni, bhikkhave, asappurisadānāni. |
“monks, there are these five gifts of a bad person. |
Katamāni pañca? |
What five? |
Asakkaccaṃ deti, acittīkatvā deti, asahatthā deti, apaviddhaṃ deti, anāgamanadiṭṭhiko deti. |
They give carelessly. They give thoughtlessly. They don’t give with their own hand. They give the dregs. They give without consideration for consequences. |
Imāni kho, bhikkhave, pañca asappurisadānāni. |
These are the five gifts of a bad person. |
Pañcimāni, bhikkhave, sappurisadānāni. |
There are these five gifts of a good person. |
Katamāni pañca? |
What five? |
Sakkaccaṃ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṃ deti, āgamanadiṭṭhiko deti. |
They give carefully. They give thoughtfully. They give with their own hand. They don’t give the dregs. They give with consideration for consequences. |
Imāni kho, bhikkhave, pañca sappurisadānānī”ti. |
These are the five gifts of a good person.” |
148. Sappurisadānasutta |
148. Gifts of a Good Person |
“Pañcimāni, bhikkhave, sappurisadānāni. |
“There are these five gifts of a good person. |
Katamāni pañca? |
What five? |
Saddhāya dānaṃ deti, sakkaccaṃ dānaṃ deti, kālena dānaṃ deti, anuggahitacitto dānaṃ deti, attānañca parañca anupahacca dānaṃ deti. |
They give a gift out of faith. They give a gift carefully. They give a gift at the right time. They give a gift with no strings attached. They give a gift without hurting themselves or others. |
Saddhāya kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo, abhirūpo ca hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. |
Having given a gift out of faith, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And they’re attractive, good-looking, lovely, of surpassing beauty. |
Sakkaccaṃ kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo. |
Having given a gift carefully, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. |
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti. |
And their children, wives, bondservants, workers, and staff want to listen. They pay attention and try to understand. |
Kālena kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo; |
Having given a gift at the right time, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. |
kālāgatā cassa atthā pacurā honti. |
And when the time is right, they get all that they need. |
Anuggahitacitto kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo; |
Having given a gift with no strings attached, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. |
uḷāresu ca pañcasu kāmaguṇesu bhogāya cittaṃ namati. |
And their mind tends to enjoy the five refined kinds of sensual stimulation. |
Attānañca parañca anupahacca kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo; |
Having given a gift without hurting themselves or others, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. |
na cassa kutoci bhogānaṃ upaghāto āgacchati aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato. |
And no damage comes to their property from anywhere, whether fire, flood, rulers, bandits, or unloved heirs. |
Imāni kho, bhikkhave, pañca sappurisadānānī”ti. |
These are the five gifts of a good person.” |
149. Paṭhamasamayavimuttasutta |
149. Temporarily Free (1st) |
“Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti. |
“monks, these five things lead to the decline of a monk who is temporarily free. |
Katame pañca? |
What five? |
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ na paccavekkhati. |
They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom. |
Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti. |
These five things lead to the decline of a monk who is temporarily free. |
Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti. |
These five things don’t lead to the decline of a monk who is temporarily free. |
Katame pañca? |
What five? |
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ paccavekkhati. |
They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom. |
Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattantī”ti. |
These five things don’t lead to the decline of a monk who is temporarily free.” |
150. Dutiyasamayavimuttasutta |
150. Temporarily Free (2nd) |
“Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti. |
“monks, these five things lead to the decline of a monk who is temporarily free. |
Katame pañca? |
What five? |
Kammārāmatā, bhassārāmatā, niddārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā. |
They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much. |
Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti. |
These five things lead to the decline of a monk who is temporarily free. |
Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti. |
These five things don’t lead to the decline of a monk who is temporarily free. |
Katame pañca? |
What five? |
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, indriyesu guttadvāratā, bhojane mattaññutā. |
They don’t relish work, talk, sleep, and company. They guard the sense doors and they have moderation in eating. |
Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattantī”ti. |
These five things don’t lead to the decline of a monk who is temporarily free.” |
151. Paṭhamasammattaniyāmasutta |
151. Inevitability Regarding the Right Path (1st) |
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
“monks, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. |
Katamehi pañcahi? |
What five? |
Kathaṃ paribhoti, kathikaṃ paribhoti, attānaṃ paribhoti, vikkhittacitto dhammaṃ suṇāti, anekaggacitto ayoniso ca manasi karoti. |
They disparage the talk, the speaker, or themselves. They listen with distracted and scattered mind. They attend improperly. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. |
Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. |
Katamehi pañcahi? |
What five? |
Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti, ekaggacitto yoniso ca manasi karoti. |
They don’t disparage the talk, the speaker, or themselves. They listen with undistracted and unified mind. They attend properly. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. |
Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” |
152. Dutiyasammattaniyāmasutta |
152. Inevitability Regarding the Right Path (2nd) |
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
“monks, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. |
Katamehi pañcahi? |
What five? |
Kathaṃ paribhoti, kathikaṃ paribhoti, attānaṃ paribhoti, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. |
They disparage the talk, the speaker, or themselves. They’re witless, dull, and stupid. They think they know what they don’t know. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. |
Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. |
Katamehi pañcahi? |
What five? |
Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. |
They don’t disparage the talk, the speaker, or themselves. They’re wise, not dull and stupid. They don’t think they know what they don’t know. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. |
Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” |
153. Tatiyasammattaniyāmasutta |
153. Inevitability Regarding the Right Path (3rd) |
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
“monks, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. |
Katamehi pañcahi? |
What five? |
Makkhī dhammaṃ suṇāti makkhapariyuṭṭhito, upārambhacitto dhammaṃ suṇāti randhagavesī, dhammadesake āhatacitto hoti khīlajāto, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. |
They listen to the teaching bent only on putting it down. They listen to the teaching with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and stupid. And they think they know what they don’t know. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with these five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. |
Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. |
Katamehi pañcahi? |
What five? |
Amakkhī dhammaṃ suṇāti na makkhapariyuṭṭhito, anupārambhacitto dhammaṃ suṇāti na randhagavesī, dhammadesake anāhatacitto hoti akhīlajāto, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. |
They don’t listen to the teaching bent only on putting it down. They don’t listen to the teaching with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, not dull and stupid. And they don’t think they know what they don’t know. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. |
Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” |
154. Paṭhamasaddhammasammosasutta |
154. The Decline of the True Teaching (1st) |
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. |
“monks, these five things lead to the decline and disappearance of the true teaching. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhū na sakkaccaṃ dhammaṃ suṇanti, na sakkaccaṃ dhammaṃ pariyāpuṇanti, na sakkaccaṃ dhammaṃ dhārenti, na sakkaccaṃ dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti, na sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti. |
It’s when monks don’t carefully listen to the teachings, memorize them, and remember them. They don’t carefully examine the meaning of teachings that they remember. And they don’t carefully practice in line with the meaning and the teaching they’ve understood. |
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. |
These five things lead to the decline and disappearance of the true teaching. |
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. |
These five things lead to the continuation, persistence, and enduring of the true teaching. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhū sakkaccaṃ dhammaṃ suṇanti, sakkaccaṃ dhammaṃ pariyāpuṇanti, sakkaccaṃ dhammaṃ dhārenti, sakkaccaṃ dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti, sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti. |
It’s when monks carefully listen to the teachings, memorize them, and remember them. They carefully examine the meaning of teachings that they remember. And they carefully practice in line with the meaning and the teaching they’ve understood. |
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti. |
These five things lead to the continuation, persistence, and enduring of the true teaching.” |
155. Dutiyasaddhammasammosasutta |
155. The Decline of the True Teaching (2nd) |
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. |
“monks, these five things lead to the decline and disappearance of the true teaching. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhū dhammaṃ na pariyāpuṇanti— |
It’s when the monks don’t memorize the teaching— |
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. |
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. |
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the first thing that leads to the decline and disappearance of the true teaching. |
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desenti. |
Furthermore, the monks don’t explain the teaching in detail to others as they learned and memorized it. |
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the second thing … |
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paraṃ vācenti. |
Furthermore, the monks don’t make others recite the teaching in detail as they learned and memorized it. |
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the third thing … |
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena sajjhāyaṃ karonti. |
Furthermore, the monks don’t recite the teaching in detail as they learned and memorized it. |
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the fourth thing … |
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti. |
Furthermore, the monks don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. |
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the fifth thing that leads to the decline and disappearance of the true teaching. |
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. |
These five things lead to the decline and disappearance of the true teaching. |
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. |
These five things lead to the continuation, persistence, and enduring of the true teaching. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhū dhammaṃ pariyāpuṇanti— |
It’s when the monks memorize the teaching— |
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. |
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. |
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. |
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching. |
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desenti. |
Furthermore, the monks explain the teaching in detail to others as they learned and memorized it. |
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. |
This is the second thing … |
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paraṃ vācenti. |
Furthermore, the monks make others recite the teaching in detail as they learned and memorized it. |
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. |
This is the third thing … |
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karonti. |
Furthermore, the monks recite the teaching in detail as they learned and memorized it. |
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. |
This is the fourth thing … |
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkenti anuvicārenti manasānupekkhanti. |
Furthermore, the monks think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. |
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. |
This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching. |
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti. |
These five things lead to the continuation, persistence, and enduring of the true teaching.” |
156. Tatiyasaddhammasammosasutta |
156. The Decline of the True Teaching (3rd) |
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. |
“monks, these five things lead to the decline and disappearance of the true teaching. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi. |
It’s when the monks memorize discourses that they learned incorrectly, with misplaced words and phrases. |
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. |
When the words and phrases are misplaced, the meaning is misinterpreted. |
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the first thing that leads to the decline and disappearance of the true teaching. |
Puna caparaṃ, bhikkhave, bhikkhū dubbacā honti, dovacassakaraṇehi dhammehi samannāgatā, akkhamā appadakkhiṇaggāhino anusāsaniṃ. |
Furthermore, the monks are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully. |
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the second thing … |
Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṃ suttantaṃ paraṃ vācenti; |
Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—don’t carefully make others recite the discourses. |
tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo. |
When they pass away, the discourses are cut off at the root, with no-one to preserve them. |
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the third thing … |
Puna caparaṃ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Furthermore, the senior monks are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. |
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. |
Those who come after them follow their example. |
Sāpi hoti bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are indulgent and slack … |
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the fourth thing … |
Puna caparaṃ, bhikkhave, saṃgho bhinno hoti. |
Furthermore, there’s a schism in the Saṅgha. |
Saṃghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā ca honti. |
When the Saṅgha is split, they abuse, insult, block, and reject each other. |
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti. |
This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. |
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. |
This is the fifth thing that leads to the decline and disappearance of the true teaching. |
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. |
These five things lead to the decline and disappearance of the true teaching. |
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. |
These five things lead to the continuation, persistence, and enduring of the true teaching. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhū suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi. |
It’s when the monks memorize discourses that have been learned correctly, with well placed words and phrases. |
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. |
When the words and phrases are well organized, the meaning is correctly interpreted. |
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. |
This is the first thing that leads to the continuation, persistence, and enduring of the true teaching. |
Puna caparaṃ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā, khamā padakkhiṇaggāhino anusāsaniṃ. |
Furthermore, the monks are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. |
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. |
This is the second thing … |
Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṃ suttantaṃ paraṃ vācenti; |
Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—carefully make others recite the discourses. |
tesaṃ accayena na chinnamūlako suttanto hoti sappaṭisaraṇo. |
When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. |
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. |
This is the third thing … |
Puna caparaṃ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā; vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Furthermore, the senior monks are not indulgent and slack, leaders in backsliding, neglecting seclusion. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. |
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. |
Those who come after them follow their example. |
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are not indulgent or slack … |
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. |
This is the fourth thing … |
Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṃ viharati. |
Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. |
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti. |
When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other. |
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti. |
This inspires confidence in those without it, and increases confidence in those who have it. |
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. |
This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching. |
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti. |
These five things lead to the continuation, persistence, and enduring of the true teaching.” |
157. Dukkathāsutta |
157. Inappropriate Talk |
“Pañcannaṃ, bhikkhave, puggalānaṃ kathā dukkathā puggale puggalaṃ upanidhāya. |
“monks, there are certain topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to. |
Katamesaṃ pañcannaṃ? |
What five? |
Assaddhassa, bhikkhave, saddhākathā dukkathā; |
It’s inappropriate to talk to an unfaithful person about faith. |
dussīlassa sīlakathā dukkathā; |
It’s inappropriate to talk to an unethical person about ethics. |
appassutassa bāhusaccakathā dukkathā; |
It’s inappropriate to talk to an unlearned person about learning. |
maccharissa cāgakathā dukkathā; |
It’s inappropriate to talk to a stingy person about generosity. |
duppaññassa paññākathā dukkathā. |
It’s inappropriate to talk to a witless person about wisdom. |
Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā? |
And why is it inappropriate to talk to an unfaithful person about faith? |
Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. |
Taṃ kissa hetu? |
Why is that? |
Tañhi so, bhikkhave, saddhāsampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ. |
Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings. |
Tasmā assaddhassa saddhākathā dukkathā. |
That’s why it’s inappropriate to talk to an unfaithful person about faith. |
Kasmā ca, bhikkhave, dussīlassa sīlakathā dukkathā? |
And why is it inappropriate to talk to an unethical person about ethics? |
Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
When an unethical person is spoken to about ethics they lose their temper … |
Taṃ kissa hetu? |
Why is that? |
Tañhi so, bhikkhave, sīlasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ. |
Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings. |
Tasmā dussīlassa sīlakathā dukkathā. |
That’s why it’s inappropriate to talk to an unethical person about ethics. |
Kasmā ca, bhikkhave, appassutassa bāhusaccakathā dukkathā? |
And why is it inappropriate to talk to an unlearned person about learning? |
Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
When an unlearned person is spoken to about learning they lose their temper … |
Taṃ kissa hetu? |
Why is that? |
Tañhi so, bhikkhave, sutasampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ. |
Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings. |
Tasmā appassutassa bāhusaccakathā dukkathā. |
That’s why it’s inappropriate to talk to an unlearned person about learning. |
Kasmā ca, bhikkhave, maccharissa cāgakathā dukkathā? |
And why is it inappropriate to talk to a stingy person about generosity? |
Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
When an stingy person is spoken to about generosity they lose their temper … |
Taṃ kissa hetu? |
Why is that? |
Tañhi so, bhikkhave, cāgasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ. |
Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings. |
Tasmā maccharissa cāgakathā dukkathā. |
That’s why it’s inappropriate to talk to a stingy person about generosity. |
Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā? |
And why is it inappropriate to talk to a witless person about wisdom? |
Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. |
Taṃ kissa hetu? |
Why is that? |
Tañhi so, bhikkhave, paññāsampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ. |
Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings. |
Tasmā duppaññassa paññākathā dukkathā. |
That’s why it’s inappropriate to talk to a witless person about wisdom. |
Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā dukkathā puggale puggalaṃ upanidhāya. |
These are topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to. |
Pañcannaṃ, bhikkhave, puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāya. |
There are certain topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to. |
Katamesaṃ pañcannaṃ? |
What five? |
Saddhassa, bhikkhave, saddhākathā sukathā; |
It’s appropriate to talk to a faithful person about faith. |
sīlavato sīlakathā sukathā; |
It’s appropriate to talk to an ethical person about ethical conduct. |
bahussutassa bāhusaccakathā sukathā; |
It’s appropriate to talk to a learned person about learning. |
cāgavato cāgakathā sukathā; |
It’s appropriate to talk to a generous person about generosity. |
paññavato paññākathā sukathā. |
It’s appropriate to talk to a wise person about wisdom. |
Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā? |
And why is it appropriate to talk to a faithful person about faith? |
Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. |
Taṃ kissa hetu? |
Why is that? |
Tañhi so, bhikkhave, saddhāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ. |
Seeing that faith in themselves, they get the rapture and joy that faith brings. |
Tasmā saddhassa saddhākathā sukathā. |
That’s why it’s appropriate to talk to a faithful person about faith. |
Kasmā ca, bhikkhave, sīlavato sīlakathā sukathā? |
And why is it appropriate to talk to an ethical person about ethical conduct? |
Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
When an ethical person is spoken to about ethical conduct they don’t lose their temper … |
Taṃ kissa hetu? |
Why is that? |
Tañhi so, bhikkhave, sīlasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. |
Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings. |
Tasmā sīlavato sīlakathā sukathā. |
That’s why it’s appropriate to talk to an ethical person about ethical conduct. |
Kasmā ca, bhikkhave, bahussutassa bāhusaccakathā sukathā? |
And why is it appropriate to talk to a learned person about learning? |
Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
When a learned person is spoken to about learning they don’t lose their temper … |
Taṃ kissa hetu? |
Why is that? |
Tañhi so, bhikkhave, sutasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. |
Seeing that learning in themselves, they get the rapture and joy that learning brings. |
Tasmā bahussutassa bāhusaccakathā sukathā. |
That’s why it’s appropriate to talk to a learned person about learning. |
Kasmā ca, bhikkhave, cāgavato cāgakathā sukathā? |
And why is it appropriate to talk to a generous person about generosity? |
Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
When a generous person is spoken to about generosity they don’t lose their temper … |
Taṃ kissa hetu? |
Why is that? |
Tañhi so, bhikkhave, cāgasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. |
Seeing that generosity in themselves, they get the rapture and joy that generosity brings. |
Tasmā cāgavato cāgakathā sukathā. |
That’s why it’s appropriate to talk to a generous person about generosity. |
Kasmā ca, bhikkhave, paññavato paññākathā sukathā? |
And why is it appropriate to talk to a wise person about wisdom? |
Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. |
Taṃ kissa hetu? |
Why is that? |
Tañhi so, bhikkhave, paññāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ. |
Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings. |
Tasmā paññavato paññākathā sukathā. |
That’s why it’s appropriate to talk to a wise person about wisdom. |
Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāyā”ti. |
These are topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to.” |
158. Sārajjasutta |
158. Timidity |
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sārajjaṃ okkanto hoti. |
“monks, a monk with five qualities is overcome by timidity. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, bhikkhu assaddho hoti, dussīlo hoti, appassuto hoti, kusīto hoti, duppañño hoti. |
It’s when a monk is faithless, unethical, with little learning, lazy, and witless. |
Imehi kho, bhikkhave, pañcahi, dhammehi samannāgato bhikkhu sārajjaṃ okkanto hoti. |
A monk with these five qualities is overcome by timidity. |
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu visārado hoti. |
A monk with five qualities is self-assured. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti. |
It’s when a monk is faithful, ethical, learned, energetic, and wise. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu visārado hotī”ti. |
A monk with these five qualities is self-assured.” |
159. Udāyīsutta |
159. With Udāyī |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. |
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. |
Tena kho pana samayena āyasmā udāyī mahatiyā gihiparisāya parivuto dhammaṃ desento nisinno hoti. |
Now, at that time Venerable Udāyī was sitting teaching Dhamma, surrounded by a large assembly of laypeople. |
Addasā kho āyasmā ānando āyasmantaṃ udāyiṃ mahatiyā gihiparisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. |
Seeing this, Venerable Ānanda |
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
went up to the Buddha, bowed, sat down to one side, and said to him: |
“āyasmā, bhante, udāyī mahatiyā gihiparisāya parivuto dhammaṃ desetī”ti. |
“Sir, Venerable Udāyī is teaching Dhamma, surrounded by a large assembly of laypeople.” |
“Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ. |
“Ānanda, it’s not easy to teach Dhamma to others. |
Paresaṃ, ānanda, dhammaṃ desentena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo. |
You should establish five things in yourself before teaching Dhamma to others. |
Katame pañca? |
What five? |
‘Anupubbiṃ kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; |
You should teach Dhamma to others thinking: ‘I will teach step by step.’ … |
‘pariyāyadassāvī kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; |
‘I will talk explaining my methods.’ … |
‘anuddayataṃ paṭicca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; |
‘I will talk out of kindness.’ … |
‘na āmisantaro kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; |
‘I will not talk while secretly hoping to profit.’ … |
‘attānañca parañca anupahacca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo. |
‘I will talk without hurting myself or others.’ |
Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ. |
It’s not easy to teach Dhamma to others. |
Paresaṃ, ānanda, dhammaṃ desentena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo”ti. |
You should establish these five things in yourself before teaching Dhamma to others.” |
160. Duppaṭivinodayasutta |
160. Hard to Get Rid Of |
“Pañcime, bhikkhave, uppannā duppaṭivinodayā. |
“monks, these five things are hard to get rid of once they’ve arisen. |
Katame pañca? |
What five? |
Uppanno rāgo duppaṭivinodayo, uppanno doso duppaṭivinodayo, uppanno moho duppaṭivinodayo, uppannaṃ paṭibhānaṃ duppaṭivinodayaṃ, uppannaṃ gamikacittaṃ duppaṭivinodayaṃ. |
Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling. |
Ime kho, bhikkhave, pañca uppannā duppaṭivinodayā”ti. |
These five things are hard to get rid of once they’ve arisen.” |
161. Paṭhamaāghātapaṭivinayasutta |
161. Getting Rid of Resentment (1st) |
“Pañcime, bhikkhave, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. |
“monks, a monk should use these five methods to completely get rid of resentment when it has arisen toward anyone. |
Katame pañca? |
What five? |
Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā; |
You should develop love for a person you resent. |
evaṃ tasmiṃ puggale āghāto paṭivinetabbo. |
That’s how to get rid of resentment for that person. |
Yasmiṃ, bhikkhave, puggale āghāto jāyetha, karuṇā tasmiṃ puggale bhāvetabbā; |
You should develop compassion for a person you resent. … |
evaṃ tasmiṃ puggale āghāto paṭivinetabbo. |
|
Yasmiṃ, bhikkhave, puggale āghāto jāyetha, upekkhā tasmiṃ puggale bhāvetabbā; |
You should develop equanimity for a person you resent. … |
evaṃ tasmiṃ puggale āghāto paṭivinetabbo. |
|
Yasmiṃ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṃ puggale āpajjitabbo; |
You should disregard a person you resent, paying no attention to them. … |
evaṃ tasmiṃ puggale āghāto paṭivinetabbo. |
|
Yasmiṃ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā: |
You should apply the concept that we are the owners of our deeds to that person: |
‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, |
‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. |
yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī’ti; |
They shall be the heir of whatever deeds they do, whether good or bad.’ |
evaṃ tasmiṃ puggale āghāto paṭivinetabbo. |
That’s how to get rid of resentment for that person. |
Ime kho, bhikkhave, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti. |
A monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.” |
(2nd) 162. Dutiyaāghātapaṭivinayasutta |
|
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There Venerable Sāriputta addressed the mendicants: |
“āvuso bhikkhave”ti. |
“Reverends, mendicants!” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. |
“Reverend,” they replied. |
Āyasmā sāriputto etadavoca: |
Sāriputta said this: |
“Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. |
“Reverends, a monk should use these five methods to completely get rid of resentment when it has arisen toward anyone. |
Katame pañca? |
What five? |
Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; |
In the case of a person whose behavior by way of body is impure, but whose behavior by way of speech is pure, |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
you should get rid of resentment for that kind of person. |
Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; |
In the case of a person whose behavior by way of speech is impure, but whose behavior by way of body is pure, … |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
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Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; |
In the case of a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, … |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
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Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; |
In the case of a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, … |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
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Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṃ cetaso vivaraṃ cetaso pasādaṃ; |
In the case of a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time, |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
you should get rid of resentment for that kind of person. |
Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? |
How should you get rid of resentment for a person whose behavior by way of body is impure, but whose behavior by way of speech is pure? |
Seyyathāpi, āvuso, bhikkhu paṃsukūliko rathiyāya nantakaṃ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṃ paripātetvā ādāya pakkameyya; |
Suppose a monk wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them. |
evamevaṃ khvāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṃ samaye manasi kātabbā. |
In the same way, at that time you should ignore that person’s impure behavior by way of body and focus on their pure behavior by way of speech. |
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (1) |
That’s how to get rid of resentment for that person. |
Tatrāvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? |
How should you get rid of resentment for a person whose behavior by way of speech is impure, but whose behavior by way of body is pure? |
Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. |
Suppose there was a lotus pond covered with moss and aquatic plants. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. |
So taṃ pokkharaṇiṃ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṃ apaviyūhitvā añjalinā pivitvā pakkameyya. |
They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way. |
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṃ samaye manasi kātabbā. |
In the same way, at that time you should ignore that person’s impure behavior by way of speech and focus on their pure behavior by way of body. |
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (2) |
That’s how to get rid of resentment for that person. |
Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? |
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time? |
Seyyathāpi, āvuso, parittaṃ gopade udakaṃ. |
Suppose there was a little water in a cow’s hoofprint. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. |
Tassa evamassa: |
They might think: |
‘idaṃ kho parittaṃ gopade udakaṃ. |
‘This little bit of water is in a cow’s hoofprint. |
Sacāhaṃ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṃ loḷessāmipi taṃ apeyyampi taṃ karissāmi. |
If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable. |
Yannūnāhaṃ catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyyan’ti. |
Why don’t I get down on all fours and drink it up like a cow, then be on my way?’ |
So catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyya. |
So that’s what they do. |
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā; |
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, |
yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṃ samaye manasi kātabbā. |
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Yañca kho so labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tamevassa tasmiṃ samaye manasi kātabbaṃ. |
and focus on the fact that they get an openness and clarity of heart from time to time. |
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (3) |
That’s how to get rid of resentment for that person. |
Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? |
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time? |
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. |
Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. |
Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. |
And it was a long way to a village, whether ahead or behind. |
So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṃ upaṭṭhākaṃ, na labheyya gāmantanāyakaṃ. |
And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village. |
Tamenaṃ aññataro puriso passeyya addhānamaggappaṭipanno. |
Then another person traveling along the road sees them, |
So tasmiṃ purise kāruññaṃyeva upaṭṭhāpeyya, anuddayaṃyeva upaṭṭhāpeyya, anukampaṃyeva upaṭṭhāpeyya: |
and thinks of them with nothing but compassion, kindness, and sympathy: |
‘aho vatāyaṃ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṃ upaṭṭhākaṃ, labheyya gāmantanāyakaṃ. |
‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village. |
Taṃ kissa hetu? |
Why is that? |
Māyaṃ puriso idheva anayabyasanaṃ āpajjī’ti. |
So that they don’t come to ruin right here.’ |
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, evarūpepi, āvuso, puggale kāruññaṃyeva upaṭṭhāpetabbaṃ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā: |
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy: |
‘aho vata ayamāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveyya, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveyya, manoduccaritaṃ pahāya manosucaritaṃ bhāveyya. |
‘Oh, may this person give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind. |
Taṃ kissa hetu? |
Why is that? |
Māyaṃ āyasmā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjī’ti. |
So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’ |
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (4) |
That’s how to get rid of resentment for that person. |
Tatrāvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? |
How should you get rid of resentment for a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time? |
Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā. |
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. |
So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā. |
They’d plunge into the lotus pond to bathe and drink. And after emerging they’d sit or lie down right there in the shade of the trees. |
Evamevaṃ kho, āvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṃ samaye manasi kātabbā; |
In the same way, at that time you should focus on that person’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time. |
yāpissa parisuddhavacīsamācāratā sāpissa tasmiṃ samaye manasi kātabbā; |
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yampi labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tampissa tasmiṃ samaye manasi kātabbaṃ. |
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Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. |
That’s how to get rid of resentment for that person. |
Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati. (5) |
Relying on a person who is impressive all around, the mind becomes confident. |
Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti. |
A monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.” |
163. Sākacchasutta |
163. Discussions |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There Venerable Sāriputta addressed the monks: |
“āvuso bhikkhave”ti. |
“Reverends, monks!” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. |
“Reverend,” they replied. |
Āyasmā sāriputto etadavoca: |
Sāriputta said this: |
“Pañcahāvuso, dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnaṃ. |
“A monk with five qualities is fit to hold a discussion with their spiritual companions. |
Katamehi pañcahi? |
What five? |
Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti; |
A monk is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics. |
attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; |
They’re personally accomplished in undistractible-lucidity, … |
attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti; |
They’re personally accomplished in wisdom, … |
attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; |
They’re personally accomplished in freedom, … |
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti. |
They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. |
Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnan”ti. |
A monk with these five qualities is fit to hold a discussion with their spiritual companions.” |
164. Sājīvasutta |
164. Sharing a Way of Life |
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … “pañcahi, āvuso, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ. |
There Venerable Sāriputta addressed the monks: … “A monk with five qualities is fit to share their life with their spiritual companions. |
Katamehi pañcahi? |
What five? |
Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti; |
A monk is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics. |
attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; |
They’re personally accomplished in undistractible-lucidity, … |
attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti; |
They’re personally accomplished in wisdom, … |
attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; |
They’re personally accomplished in freedom, … |
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti. |
They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. |
Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnan”ti. |
A monk with these five qualities is fit to share their life with their spiritual companions.” |
165. Pañhapucchāsutta |
165. Asking Questions |
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … “yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so pañcahi ṭhānehi, etesaṃ vā aññatarena. |
There Venerable Sāriputta addressed the monks: … “Whoever asks a question of another, does so for one or other of these five reasons. |
Katamehi pañcahi? |
What five? |
Mandattā momūhattā paraṃ pañhaṃ pucchati, pāpiccho icchāpakato paraṃ pañhaṃ pucchati, paribhavaṃ paraṃ pañhaṃ pucchati, aññātukāmo paraṃ pañhaṃ pucchati, atha vā panevaṃcitto paraṃ pañhaṃ pucchati: |
Someone asks a question of another from stupidity and folly. Or they ask from wicked desires, being naturally full of desires. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought, |
‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmī’ti. |
‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’ |
Yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṃ vā aññatarena. |
Whoever asks a question of another, does so for one or other of these five reasons. |
Ahaṃ kho panāvuso, evaṃcitto paraṃ pañhaṃ pucchāmi: |
As for myself, I ask with the thought, |
‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati, ahamassa sammadeva byākarissāmī’”ti. |
‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’” |
166. Nirodhasutta |
166. Cessation |
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
There Venerable Sāriputta addressed the monks: … “Reverends, take a monk who is accomplished in ethics, undistractible-lucidity, and wisdom. They might enter into and emerge from the cessation of perception and feeling. |
atthetaṃ ṭhānaṃ. |
That is possible. |
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume solid food, they’re reborn in a certain group of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling. |
atthetaṃ ṭhānan”ti. |
That is possible.” |
Evaṃ vutte, āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca: |
When he said this, Venerable Udāyī said to him: |
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is not possible, Reverend Sāriputta, it cannot happen!” |
natthetaṃ ṭhānan”ti. |
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Dutiyampi kho … pe … tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: |
But for a second … and a third time Sāriputta repeated his statement. |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
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atthetaṃ ṭhānaṃ. |
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No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
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atthetaṃ ṭhānan”ti. |
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Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca: |
And for a third time, Udāyī said to him: |
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is not possible, Reverend Sāriputta, it cannot happen!” |
natthetaṃ ṭhānan”ti. |
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Atha kho āyasmato sāriputtassa etadahosi: |
Then Venerable Sāriputta thought: |
“yāvatatiyakampi kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati. |
“Venerable Udāyī disagrees with me three times, and not one monk agrees with me. |
Yannūnāhaṃ yena bhagavā tenupasaṅkameyyan”ti. |
Why don’t I go to see the Buddha?” |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Sāriputta went up to the Buddha, bowed, sat down to one side, |
Ekamantaṃ nisinno kho āyasmā sāriputto bhikkhū āmantesi: |
and said to the monks: |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Reverends, take a monk who is accomplished in ethics, undistractible-lucidity, and wisdom. They might enter into and emerge from the cessation of perception and feeling. |
atthetaṃ ṭhānaṃ. |
There is such a possibility. |
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain group of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. |
atthetaṃ ṭhānan”ti. |
That is possible.” |
Evaṃ vutte, āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca: |
When he said this, Udāyī said to him: |
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is not possible, Reverend Sāriputta, it cannot happen!” |
natthetaṃ ṭhānan”ti. |
|
Dutiyampi kho … pe … tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: |
But for a second … and a third time Sāriputta repeated his statement. |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
|
atthetaṃ ṭhānaṃ. |
|
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
|
atthetaṃ ṭhānan”ti. |
|
Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca: |
And for a third time, Udāyī said to him: |
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is not possible, Reverend Sāriputta, it cannot happen!” |
natthetaṃ ṭhānan”ti. |
|
Atha kho āyasmato sāriputtassa etadahosi: |
Then Venerable Sāriputta thought: |
“bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṃ paṭikkosati, na ca me koci bhikkhu anumodati. |
“Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one monk agrees with me. |
Yannūnāhaṃ tuṇhī assan”ti. |
I’d better stay silent.” |
Atha kho āyasmā sāriputto tuṇhī ahosi. |
Then Sāriputta fell silent. |
Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi: |
Then the Buddha said to Venerable Udāyī: |
“kaṃ pana tvaṃ, udāyi, manomayaṃ kāyaṃ paccesī”ti? |
“But Udāyī, do you believe in a mind-made body?” |
“Ye te, bhante, devā arūpino saññāmayā”ti. |
“Those gods, sir, who are formless, made of perception.” |
“Kiṃ nu kho tuyhaṃ, udāyi, bālassa abyattassa bhaṇitena. |
“Udāyī, what has an incompetent fool like you got to say? |
Tvampi nāma bhaṇitabbaṃ maññasī”ti. |
How on earth could you imagine you’ve got something worth saying!” |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: |
Then the Buddha said to Venerable Ānanda: |
“atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha. |
“Ānanda! There’s a senior monk being harassed, and you just watch it happening. |
Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti. |
Don’t you have any compassion for a senior monk who is being harassed?” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Buddha addressed the monks: |
“idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“monks, take a monk who is accomplished in ethics, undistractible-lucidity, and wisdom. They might enter into and emerge from the cessation of perception and feeling. |
atthetaṃ ṭhānaṃ. |
That is possible. |
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain group of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. |
atthetaṃ ṭhānan”ti. |
That is possible.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upavāṇaṃ etadavoca: |
Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāṇa and said to him: |
“idhāvuso upavāṇa, aññe there bhikkhū vihesenti. |
“Reverend Upavāṇa, they’ve been harassing other senior monks, |
Mayaṃ tena na muccāma. |
but I didn’t question them. |
Anacchariyaṃ kho, panetaṃ āvuso upavāṇa, yaṃ bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṃyevettha upavāṇaṃ paṭibhāseyya. |
I wouldn’t be surprised if the Buddha makes a statement about this when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāṇa himself. |
Idāneva amhākaṃ sārajjaṃ okkantan”ti. |
And right now I feel timid.” |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ upavāṇaṃ etadavoca: |
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out, and said to Upavāṇa: |
“Katihi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti? |
“Upavāṇa, how many qualities should a senior monk have to be dear and beloved to their spiritual companions, respected and admired?” |
“Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. |
“Sir, a senior monk with five qualities is dear and beloved to their spiritual companions, respected and admired. |
Katamehi pañcahi? |
What five? |
Idha, bhante, thero bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu; |
It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā; |
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. |
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā; |
They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. |
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; |
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. |
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati. |
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. |
Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. |
A senior monk with these five qualities is dear and beloved to their spiritual companions, respected and admired.” |
“Sādhu sādhu, upavāṇa. |
“Good, good, Upavāṇa! |
Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. |
A senior monk with these five qualities is dear and beloved to their spiritual companions, respected and admired. |
Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṃvijjeyyuṃ, taṃ sabrahmacārī na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ khaṇḍiccena pāliccena valittacatāya. |
If these five qualities are not found in a senior monk, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin? |
Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṃvijjanti, tasmā taṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjentī”ti. |
But since these five qualities are found in a senior monk, their spiritual companions honor, respect, revere, or venerate them.” |
167. Codanāsutta |
167. Accusation |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There Sāriputta addressed the monks: |
“codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo. |
“Reverends, a monk who wants to accuse another should first establish five things in themselves. |
Katame pañca? |
What five? |
Kālena vakkhāmi, no akālena; |
I will speak at the right time, not at the wrong time. |
bhūtena vakkhāmi, no abhūtena; |
I will speak truthfully, not falsely. |
saṇhena vakkhāmi, no pharusena; |
I will speak gently, not harshly. |
atthasaṃhitena vakkhāmi, no anatthasaṃhitena; |
I will speak beneficially, not harmfully. |
mettacitto vakkhāmi, no dosantaro. |
I will speak lovingly, not from secret hate. |
Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo. |
A monk who wants to accuse another should first establish these five things in themselves. |
Idhāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi akālena codiyamānaṃ no kālena kupitaṃ, abhūtena codiyamānaṃ no bhūtena kupitaṃ, pharusena codiyamānaṃ no saṇhena kupitaṃ, anatthasaṃhitena codiyamānaṃ no atthasaṃhitena kupitaṃ, dosantarena codiyamānaṃ no mettacittena kupitaṃ. |
Take a case where I see a certain person being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly. |
Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: |
The monk who is accused improperly should be reassured in five ways. |
‘akālenāyasmā cudito no kālena, alaṃ te avippaṭisārāya; |
‘Venerable, you were accused at the wrong time, not at the right time. There’s no need for you to feel remorse. |
abhūtenāyasmā cudito no bhūtena, alaṃ te avippaṭisārāya; |
You were accused falsely, not truthfully. … |
pharusenāyasmā cudito no saṇhena, alaṃ te avippaṭisārāya; |
You were accused harshly, not gently. … |
anatthasaṃhitenāyasmā cudito no atthasaṃhitena, alaṃ te avippaṭisārāya; |
You were accused harmfully, not beneficially. … |
dosantarenāyasmā cudito no mettacittena, alaṃ te avippaṭisārāyā’ti. |
You were accused with secret hate, not lovingly. There’s no need for you to feel remorse.’ |
Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. |
A monk who is accused improperly should be reassured in these five ways. |
Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: |
The monk who makes improper accusations should be chastened in five ways. |
‘akālena te, āvuso, codito no kālena, alaṃ te vippaṭisārāya; |
‘Reverend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse. |
abhūtena te, āvuso, codito no bhūtena, alaṃ te vippaṭisārāya; |
You made an accusation falsely, not truthfully. … |
pharusena te, āvuso, codito no saṇhena, alaṃ te vippaṭisārāya; |
You made an accusation harshly, not gently. … |
anatthasaṃhitena te, āvuso, codito no atthasaṃhitena, alaṃ te vippaṭisārāya; |
You made an accusation harmfully, not beneficially. … |
dosantarena te, āvuso, codito no mettacittena, alaṃ te vippaṭisārāyā’ti. |
You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’ |
Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. |
The monk who makes improper accusations should be chastened in these five ways. |
Taṃ kissa hetu? |
Why is that? |
Yathā na aññopi bhikkhu abhūtena codetabbaṃ maññeyyāti. |
So that another monk wouldn’t think to make a false accusation. |
Idha panāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi kālena codiyamānaṃ no akālena kupitaṃ, bhūtena codiyamānaṃ no abhūtena kupitaṃ, saṇhena codiyamānaṃ no pharusena kupitaṃ, atthasaṃhitena codiyamānaṃ no anatthasaṃhitena kupitaṃ, mettacittena codiyamānaṃ no dosantarena kupitaṃ. |
Take a case where I see a certain person being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate. |
Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: |
The monk who is accused properly should be chastened in five ways. |
‘kālenāyasmā cudito no akālena, alaṃ te vippaṭisārāya; |
‘Venerable, you were accused at the right time, not at the wrong time. There’s a reason for you to feel remorse. |
bhūtenāyasmā cudito no abhūtena, alaṃ te vippaṭisārāya; |
You were accused truthfully, not falsely. … |
saṇhenāyasmā cudito no pharusena, alaṃ te vippaṭisārāya; |
You were accused gently, not harshly. … |
atthasaṃhitenāyasmā cudito no anatthasaṃhitena, alaṃ te vippaṭisārāya; |
You were accused beneficially, not harmfully. … |
mettacittenāyasmā cudito no dosantarena, alaṃ te vippaṭisārāyā’ti. |
You were accused lovingly, not with secret hate. There’s a reason for you to feel remorse.’ |
Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. |
The monk who is accused properly should be chastened in these five ways. |
Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: |
The monk who makes proper accusations should be reassured in five ways. |
‘kālena te, āvuso, codito no akālena, alaṃ te avippaṭisārāya; |
‘Reverend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse. |
bhūtena te, āvuso, codito no abhūtena, alaṃ te avippaṭisārāya; |
You made an accusation truthfully, not falsely. … |
saṇhena te, āvuso, codito no pharusena, alaṃ te avippaṭisārāya; |
You made an accusation gently, not harshly. … |
atthasaṃhitena te, āvuso, codito no anatthasaṃhitena, alaṃ te avippaṭisārāya; |
You made an accusation beneficially, not harmfully. … |
mettacittena te, āvuso, codito no dosantarena, alaṃ te avippaṭisārāyā’ti. |
You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’ |
Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. |
The monk who makes proper accusations should be reassured in these five ways. |
Taṃ kissa hetu? |
Why is that? |
Yathā aññopi bhikkhu bhūtena coditabbaṃ maññeyyāti. |
So that another monk would think to make a true accusation. |
Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṃ— |
A person who is accused should ground themselves in two things: |
sacce ca, akuppe ca. |
truth and an even temper. |
Mañcepi, āvuso, pare codeyyuṃ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṃhitena vā anatthasaṃhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṃ— |
Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, lovingly or with secret hate—I will still ground myself in two things: |
sacce ca, akuppe ca. |
truth and an even temper. |
Sace jāneyyaṃ: |
If I know that |
‘attheso mayi dhammo’ti, ‘atthī’ti naṃ vadeyyaṃ: |
that quality is found in me, I will tell them that it is. |
‘saṃvijjateso mayi dhammo’ti. |
|
Sace jāneyyaṃ: |
If I know that |
‘nattheso mayi dhammo’ti, ‘natthī’ti naṃ vadeyyaṃ: |
that quality is not found in me, I will tell them that it is not.” |
‘neso dhammo mayi saṃvijjatī’”ti. |
|
“Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṃ gaṇhantī”ti. |
“Even when you speak like this, Sāriputta, there are still some foolish people here who do not respectfully take it up.” |
“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṃ vuccamānā na padakkhiṇaṃ gaṇhanti. |
“Sir, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, gossipy, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds, witless and stupid. When I speak to them like this, they don’t respectfully take it up. |
Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṃ vuccamānā padakkhiṇaṃ gaṇhantī”ti. |
Sir, there are those people from good families who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, gossipy, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re rememberful, with lucid-discerning, undistractible-lucidity, and unified minds; wise, not stupid. When I speak to them like this, they do respectfully take it up.” |
“Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te. |
“Sāriputta, those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be. |
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṃ, sāriputta, vadeyyāsi. |
But those people from good families who went forth from the lay life to homelessness out of faith … You should speak to them. |
Ovada, sāriputta, sabrahmacārī; |
Sāriputta, you should advise your spiritual companions! |
anusāsa, sāriputta, sabrahmacārī: |
You should instruct your spiritual companions! |
‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti. |
Thinking: ‘I will draw my spiritual companions away from false teachings and ground them in true teachings.’ |
Evañhi te, sāriputta, sikkhitabban”ti. |
That’s how you should train.” |
168. Sīlasutta |
168. Ethics |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There Venerable Sāriputta addressed the monks: |
“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti sammāsamādhi; |
“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right undistractible-lucidity. |
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; |
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision. |
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; |
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion. |
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. |
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom. |
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. |
Suppose there was a tree that lacked branches and foliage. |
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi pheggupi sāropi na pāripūriṃ gacchati. |
Its shoots, bark, softwood, and heartwood would not grow to fullness. |
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; |
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right undistractible-lucidity. |
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; |
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision. |
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; |
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion. |
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. |
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom. |
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti sammāsamādhi; |
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity. |
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; |
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision. |
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; |
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion. |
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. |
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. |
Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pheggupi sāropi pāripūriṃ gacchati. |
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. |
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; |
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity. |
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; |
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision. |
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; |
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion. |
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti. |
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” |
169. Khippanisantisutta |
169. Quick-witted |
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. |
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to him: |
“Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti? |
“Reverend Sāriputta, how are we to define a monk who is quick-witted when it comes to skillful principles, who learns well, learns much, and does not forget what they’ve learned?” |
“Āyasmā kho ānando bahussuto. |
“Well, Venerable Ānanda, you’re very learned. |
Paṭibhātu āyasmantaṃyeva ānandan”ti. |
Why don’t you clarify this yourself?” |
“Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
“Well then, Reverend Sāriputta, listen and pay close attention, I will speak.” |
“Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. |
“Yes, reverend,” Sāriputta replied. |
Āyasmā ānando etadavoca: |
Venerable Ānanda said this: |
“Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca, niruttikusalo ca, pubbāparakusalo ca. |
“It’s when a monk is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence. |
Ettāvatā kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti. |
That is how to define a monk who is quick-witted when it comes to skillful principles, who learns well, learns much, and does not forget what they’ve learned.” |
“Acchariyaṃ, āvuso, abbhutaṃ, āvuso. |
“It’s incredible, it’s amazing! |
Yāva subhāsitañcidaṃ āyasmatā ānandena. |
How well this was said by Venerable Ānanda! |
Imehi ca mayaṃ pañcahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema: |
And we will remember Venerable Ānanda as someone who has these five qualities: |
‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’”ti. |
‘Reverend Ānanda is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence.’” |
170. Bhaddajisutta |
170. With Bhaddaji |
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. |
At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. |
Atha kho āyasmā bhaddaji yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. |
Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddajiṃ āyasmā ānando etadavoca: |
When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him: |
“kiṃ nu kho, āvuso bhaddaji, dassanānaṃ aggaṃ, kiṃ savanānaṃ aggaṃ, kiṃ sukhānaṃ aggaṃ, kiṃ saññānaṃ aggaṃ, kiṃ bhavānaṃ aggan”ti? |
“Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?” |
“Atthāvuso, brahmā abhibhū anabhibhūto aññadatthudaso vasavattī, yo taṃ brahmānaṃ passati, idaṃ dassanānaṃ aggaṃ. |
“Reverend, there is this Brahmā, the undefeated, the champion, the universal seer, the wielder of power. When you see Brahmā, that’s the best sight. |
Atthāvuso, ābhassarā nāma devā sukhena abhisannā parisannā. |
There are the gods called ‘of streaming radiance’, who are drenched and steeped in pleasure. |
Te kadāci karahaci udānaṃ udānenti: |
Every so often they feel inspired to exclaim: |
‘aho sukhaṃ, aho sukhan’ti. |
‘Oh, what pleasure! Oh, what pleasure!’ |
Yo taṃ saddaṃ suṇāti, idaṃ savanānaṃ aggaṃ. |
When you hear that, it’s the best sound. |
Atthāvuso, subhakiṇhā nāma devā. |
There are the gods called ‘replete with glory’. |
Te santaṃyeva tusitā sukhaṃ paṭivedenti, idaṃ sukhānaṃ aggaṃ. |
Since they’re truly content, they experience pleasure. This is the best happiness. |
Atthāvuso, ākiñcaññāyatanūpagā devā, idaṃ saññānaṃ aggaṃ. |
There are the gods reborn in the dimension of nothingness. This is the best perception. |
Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṃ bhavānaṃ aggan”ti. |
There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.” |
“Sameti kho idaṃ āyasmato bhaddajissa, yadidaṃ bahunā janenā”ti? |
“So, Venerable Bhaddaji, do you agree with what most people say about this?” |
“Āyasmā kho ānando bahussuto. |
“Well, Venerable Ānanda, you’re very learned. |
Paṭibhātu āyasmantaṃyeva ānandan”ti. |
Why don’t you clarify this yourself?” |
“Tenahāvuso bhaddaji, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
“Well then, Reverend Bhaddaji, listen and pay close attention, I will speak.” |
“Evamāvuso”ti kho āyasmā bhaddaji āyasmato ānandassa paccassosi. |
“Yes, reverend,” Bhaddaji replied. |
Āyasmā ānando etadavoca: |
Ānanda said this: |
“Yathā passato kho, āvuso, anantarā āsavānaṃ khayo hoti, idaṃ dassanānaṃ aggaṃ. |
“What you see when the defilements end in the present life is the best sight. |
Yathā suṇato anantarā āsavānaṃ khayo hoti, idaṃ savanānaṃ aggaṃ. |
What you hear when the defilements end in the present life is the best sound. |
Yathā sukhitassa anantarā āsavānaṃ khayo hoti, idaṃ sukhānaṃ aggaṃ. |
The happiness you feel when the defilements end in the present life is the best happiness. |
Yathā saññissa anantarā āsavānaṃ khayo hoti, idaṃ saññānaṃ aggaṃ. |
What you perceive when the defilements end in the present life is the best perception. |
Yathā bhūtassa anantarā āsavānaṃ khayo hoti, idaṃ bhavānaṃ aggan”ti. |
The state of existence in which the defilements end in the present life is the best state of existence.” |