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| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 7 |
Numbered Discourses 7 |
65. Hirīottappasutta |
65. Conscience and Prudence |
“Hirottappe, bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; |
“monks, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint. |
indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; |
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. |
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; |
When there is no ethical conduct, one 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, bhikkhave, 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, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; |
In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint. |
indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; |
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. |
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; |
When there is no ethical conduct, one 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. |
Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro; |
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. |
indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ; |
When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. |
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; |
When there is ethical conduct, one who has fulfilled ethical conduct 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, bhikkhave, 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, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti … pe … |
In the same way, when there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. … |
vimuttiñāṇadassanan”ti. |
One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” |
66. Sattasūriyasutta |
66. The Seven Suns |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. |
At one time the Buddha was staying near Vesālī, in Ambapālī’s 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: |
“Aniccā, bhikkhave, saṅkhārā; |
“monks, conditions are impermanent. |
adhuvā, bhikkhave, saṅkhārā; |
Conditions are unstable. |
anassāsikā, bhikkhave, saṅkhārā. |
Conditions are unreliable. |
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ. |
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions. |
Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato. |
Sineru, the king of mountains, is 84,000 leagues long and 84,000 leagues wide. It sinks 84,000 leagues below the ocean and rises 84,000 leagues above it. |
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati. |
There comes a time when, after a very long period has passed, the rain doesn’t fall. For many years, many hundreds, many thousands, many hundreds of thousands of years no rain falls. |
Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti. |
When this happens, the plants and seeds, the herbs, grass, and big trees wither away and dry up, and are no more. |
Evaṃ aniccā, bhikkhave, saṅkhārā; |
So impermanent are conditions, |
evaṃ adhuvā, bhikkhave, saṅkhārā … pe … |
so unstable, so unreliable. |
alaṃ vimuccituṃ. (1) |
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions. |
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati. |
There comes a time when, after a very long period has passed, a second sun appears. |
Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā tā ussussanti visussanti, na bhavanti. |
When this happens, the streams and pools wither away and dry up, and are no more. |
Evaṃ aniccā, bhikkhave, saṅkhārā … pe … |
So impermanent are conditions … |
alaṃ vimuccituṃ. (2) |
|
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati. |
There comes a time when, after a very long period has passed, a third sun appears. |
Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṃ— |
When this happens, the great rivers— |
gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti. |
the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—wither away and dry up, and are no more. |
Evaṃ aniccā, bhikkhave, saṅkhārā … pe … |
So impermanent are conditions … |
alaṃ vimuccituṃ. (3) |
|
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati. |
There comes a time when, after a very long period has passed, a fourth sun appears. |
Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṃ— |
When this happens, the great lakes from which the rivers originate— |
anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti. |
the Anotattā, Sīhapapātā, Rathakārā, Kaṇṇamuṇḍā, Kuṇālā, Chaddantā, and Mandākinī—wither away and dry up, and are no more. |
Evaṃ aniccā, bhikkhave, saṅkhārā … pe … |
So impermanent are conditions … |
alaṃ vimuccituṃ. (4) |
|
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati. |
There comes a time when, after a very long period has passed, a fifth sun appears. |
Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti; |
When this happens, the water in the ocean sinks by a hundred leagues. It sinks by two, three, four, five, six, or even seven hundred leagues. |
sattatālampi mahāsamudde udakaṃ saṇṭhāti, chatālampi, pañcatālampi, catutālampi, titālampi, dvitālampi, tālamattampi mahāsamudde udakaṃ saṇṭhāti; |
The water that remains in the ocean is only seven palm trees deep. It’s six, five, four, three, two, or even one palm tree deep. |
sattaporisampi mahāsamudde udakaṃ saṇṭhāti, chaporisampi, pañcaporisampi, catuporisampi, tiporisampi, dviporisampi, porisampi, aḍḍhaporisampi, kaṭimattampi, jaṇṇukāmattampi, gopphakamattampi mahāsamudde udakaṃ saṇṭhāti. |
The water that remains in the ocean is only seven fathoms deep. It’s six, five, four, three, two, one or even half a fathom deep. It’s waist high, knee high, or even ankle high. |
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu udakāni ṭhitāni honti; |
It’s like the time in the autumn, when the rain falls heavily and water remains here and there in the cow’s hoofprints. |
evamevaṃ kho, bhikkhave, tattha tattha gopphakamattāni mahāsamudde udakāni ṭhitāni honti. |
In the same way, water in the ocean remains here and there in puddles like cow’s hoofprints. |
Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṃ na hoti. |
When the fifth sun appears there’s not even enough water in the great ocean to wet a toe-joint. |
Evaṃ aniccā, bhikkhave, saṅkhārā … pe … |
So impermanent are conditions … |
alaṃ vimuccituṃ. (5) |
|
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. |
There comes a time when, after a very long period has passed, a sixth sun appears. |
Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti. |
When this happens, this great earth and Sineru the king of mountains smoke and smolder and give off fumes. |
Seyyathāpi, bhikkhave, kumbhakārapāko ālepito paṭhamaṃ dhūmeti sandhūmeti sampadhūmeti; |
It’s like when a potter’s kiln is first kindled, and it smokes and smolders and gives off fumes. |
evamevaṃ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti. |
In the same way, this great earth and Sineru the king of mountains smoke and smolder and give off fumes. |
Evaṃ aniccā, bhikkhave, saṅkhārā … pe … |
So impermanent are conditions … |
alaṃ vimuccituṃ. (6) |
|
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati. |
There comes a time when, after a very long period has passed, a seventh sun appears. |
Sattamassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti. |
When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire. |
Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ acci vātena khittā yāva brahmalokāpi gacchati. |
And as they blaze and burn the flames are swept by the wind as far as the Brahmā realm. |
Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti. |
Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great heat. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn. |
Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. |
And when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found. |
Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi; |
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. |
evamevaṃ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. |
In the same way, when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found. |
Evaṃ aniccā, bhikkhave, saṅkhārā; |
So impermanent are conditions, |
evaṃ adhuvā, bhikkhave, saṅkhārā; |
so unstable are conditions, |
evaṃ anassāsikā, bhikkhave, saṅkhārā. |
so unreliable are conditions. |
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ. (7) |
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions. |
Tatra, bhikkhave, ko mantā ko saddhātā: |
monks, who would ever think or believe that |
‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi? |
this earth and Sineru, king of mountains, will burn and crumble and be no more, except for one who has seen the truth? |
Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. |
Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire. |
Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. |
He had many hundreds of disciples. |
Sunetto, bhikkhave, satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. |
He taught them the path to rebirth in the company of Brahmā. |
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. |
Those who totally understood Sunetta’s teachings were—when their body broke up, after death—reborn in a good place, the company of Brahmā. |
Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce brāhmaṇamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu. |
Of those who didn’t totally understand Sunetta’s teachings, some—when their body broke up, after death—were reborn in the company of the Gods Who Control the Creations of Others. Some were reborn in the company of the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings. Some were reborn in the company of well-to-do aristocrats or brahmins or householders. |
Atha kho, bhikkhave, sunettassa satthuno etadahosi: |
Then the Teacher Sunetta thought: |
‘na kho metaṃ patirūpaṃ yohaṃ sāvakānaṃ samasamagatiyo assaṃ abhisamparāyaṃ, yannūnāhaṃ uttari mettaṃ bhāveyyan’ti. |
‘It’s not proper for me to be reborn in the next life in exactly the same place as my disciples. Why don’t I further develop love?’ |
Atha kho, bhikkhave, sunetto satthā satta vassāni mettaṃ cittaṃ bhāvesi. |
Then Sunetta developed love for seven years. |
Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsi. |
Having done so he did not return to this world for seven eons of cosmic expansion and contraction. |
Saṃvaṭṭamāne sudaṃ, bhikkhave, loke ābhassarūpago hoti. |
As the cosmos contracted he went to the realm of streaming radiance. |
Vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjati. |
As it expanded he was reborn in an empty mansion of Brahmā. |
Tatra sudaṃ, bhikkhave, brahmā hoti mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. |
There he was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power. |
Chattiṃsakkhattuṃ kho pana, bhikkhave, sakko ahosi devānamindo. |
He was Sakka, lord of gods, thirty-six times. |
Anekasatakkhattuṃ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
Many hundreds of times he was a king, a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. |
Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. |
He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies. |
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi. |
After conquering this land girt by sea, he reigned by principle, without rod or sword. |
So hi nāma, bhikkhave, sunetto satthā evaṃ dīghāyuko samāno evaṃ ciraṭṭhitiko aparimutto ahosi: |
Yet even though Sunetta lived so long, he was not exempt from |
‘jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmā’ti vadāmi. |
rebirth, old age, and death. He was not exempt from sorrow, lamentation, pain, dejection, and despair, I say. |
Taṃ kissa hetu? |
Why is that? |
Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā. |
Because of not understanding and not comprehending four things. |
Katamesaṃ catunnaṃ? |
What four? |
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā. |
Noble ethics, undistractible-lucidity, wisdom, and freedom. |
Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. |
These noble ethics, undistractible-lucidity, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: |
Then the Holy One, the Teacher, went on to say: |
“Sīlaṃ samādhi paññā ca, |
“Ethics, undistractible-lucidity, and wisdom, |
vimutti ca anuttarā; |
and the supreme freedom: |
Anubuddhā ime dhammā, |
these things have been understood |
gotamena yasassinā. |
by Gotama the renowned. |
Iti buddho abhiññāya, |
And so the Buddha, having insight, |
dhammamakkhāsi bhikkhunaṃ; |
explained this teaching to the monks. |
Dukkhassantakaro satthā, |
The Teacher has made an end of suffering; |
cakkhumā parinibbuto”ti. |
seeing clearly, he is nirvana'd.” |
67. Nagaropamasutta |
67. The Simile of the Citadel |
“Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ sattahi nagaraparikkhārehi suparikkhataṃ hoti, catunnañca āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. |
“monks, a king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty. |
Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi. |
It is then called a king’s frontier citadel that cannot be overrun by external foes and enemies. |
Katamehi sattahi nagaraparikkhārehi suparikkhataṃ hoti? |
With what seven essentials is a citadel well provided? |
Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī. |
Firstly, a citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable. |
Iminā paṭhamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (1) |
This is the first essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside. |
Puna caparaṃ, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca. |
Furthermore, a citadel has a moat that is deep and wide. |
Iminā dutiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (2) |
This is the second essential … |
Puna caparaṃ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. |
Furthermore, a citadel has a patrol path that is high and wide. |
Iminā tatiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (3) |
This is the third essential … |
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca. |
Furthermore, a citadel has stores of many weapons, both projectile and hand-held. |
Iminā catutthena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (4) |
This is the fourth essential … |
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ— |
Furthermore, many kinds of armed forces reside in a citadel, such as |
hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. |
elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants. |
Iminā pañcamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (5) |
This is the fifth essential … |
Puna caparaṃ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. |
Furthermore, a citadel has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. |
Iminā chaṭṭhena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (6) |
This is the sixth essential … |
Puna caparaṃ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca. |
Furthermore, a citadel has a wall that’s high and wide, covered with plaster. |
Iminā sattamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. |
This is the seventh essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside. |
Imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti. (7) |
With these seven essentials a citadel is well provided. |
Katamesaṃ catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? |
What are the four kinds of sustenance it gets when needed, without trouble or difficulty? |
Idha, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. (1) |
Firstly, a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside. |
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. (2) |
Furthermore, a king’s frontier citadel has much rice and barley stored up for those within. |
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. (3) |
Furthermore, a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up for those within. |
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ— |
Firstly, a king’s frontier citadel has much medicine— |
sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. |
ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside. |
Imesaṃ kho, bhikkhave, catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. (4) |
These are the four kinds of sustenance it gets when needed, without trouble or difficulty. |
Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti, imesañca catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. |
A king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty. |
Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi. |
It is then called a king’s frontier citadel that cannot be overrun by external foes and enemies. |
Evamevaṃ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. |
In the same way, a noble disciple has seven good qualities, and they get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. |
Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato. |
They are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One. |
Katamehi sattahi saddhammehi samannāgato hoti? |
What are the seven good qualities that they have? |
Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. |
Just as a king’s frontier citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable, to defend those within and repel those outside, |
Evamevaṃ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ |
in the same way a noble disciple has faith in the Realized One’s awakening: |
‘itipi so … pe … buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
Saddhesiko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; |
A noble disciple with faith as their pillar gives up the unskillful and develops the skillful, |
sāvajjaṃ pajahati, anavajjaṃ bhāveti; |
they give up the blameworthy and develop the blameless, |
suddhaṃ attānaṃ pariharati. |
and they keep themselves pure. |
Iminā paṭhamena saddhammena samannāgato hoti. (1) |
This is the first good quality they have. |
Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. |
Just as a citadel has a moat that is deep and wide, |
Evamevaṃ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. |
In the same way a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. |
Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; |
A noble disciple with conscience as their moat gives up the unskillful and develops the skillful, |
sāvajjaṃ pajahati, anavajjaṃ bhāveti; |
they give up the blameworthy and develop the blameless, |
suddhaṃ attānaṃ pariharati. |
and they keep themselves pure. |
Iminā dutiyena saddhammena samannāgato hoti. (2) |
This is the second good quality they have. |
Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. |
Just as a citadel has a patrol path that is high and wide, |
Evamevaṃ, kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. |
In the same way a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities. |
Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; |
A noble disciple with prudence as their patrol path gives up the unskillful and develops the skillful, |
sāvajjaṃ pajahati, anavajjaṃ bhāveti; |
they give up the blameworthy and develop the blameless, |
suddhaṃ attānaṃ pariharati. |
and they keep themselves pure. |
Iminā tatiyena saddhammena samannāgato hoti. (3) |
This is the third good quality they have. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. |
Just as a citadel has stores of many weapons, both projectile and hand-held, |
Evamevaṃ kho, bhikkhave, ariyasāvako bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā. |
in the same way a noble disciple is very learned. They remember and keep 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 entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. |
Sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; |
A noble disciple with learning as their weapon gives up the unskillful and develops the skillful, |
sāvajjaṃ pajahati, anavajjaṃ bhāveti; |
they give up the blameworthy and develop the blameless, |
suddhaṃ attānaṃ pariharati. |
and they keep themselves pure. |
Iminā catutthena saddhammena samannāgato hoti. (4) |
This is the fourth good quality they have. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ— |
Just as many kinds of armed forces reside in a citadel … |
hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. |
|
Evamevaṃ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
in the same way a noble disciple is energetic. They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. |
Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; |
A noble disciple with energy as their armed forces gives up the unskillful and develops the skillful, |
sāvajjaṃ pajahati, anavajjaṃ bhāveti; |
they give up the blameworthy and develop the blameless, |
suddhaṃ attānaṃ pariharati. |
and they keep themselves pure. |
Iminā pañcamena saddhammena samannāgato hoti. (5) |
This is the fifth good quality they have. |
Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. |
Just as a citadel has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in, |
Evamevaṃ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. |
in the same way a noble disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago. |
Satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; |
A noble disciple with rememberfulness as their gatekeeper gives up the unskillful and develops the skillful, |
sāvajjaṃ pajahati, anavajjaṃ bhāveti; |
they give up the blameworthy and develop the blameless, |
suddhaṃ attānaṃ pariharati. |
and they keep themselves pure. |
Iminā chaṭṭhena saddhammena samannāgato hoti. (6) |
This is the sixth good quality they have. |
Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. |
Just as a citadel has a wall that’s high and wide, covered with plaster, to defend those within and repel those outside, |
Evamevaṃ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; |
A noble disciple with wisdom as their wall gives up the unskillful and develops the skillful, |
sāvajjaṃ pajahati, anavajjaṃ bhāveti; |
they give up the blameworthy and develop the blameless, |
suddhaṃ attānaṃ pariharati. |
and they keep themselves pure. |
Iminā sattamena saddhammena samannāgato hoti. |
This is the seventh good quality they have. |
Imehi sattahi saddhammehi samannāgato hoti. (7) |
These are the seven good qualities that they have. |
Katamesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? |
And what are the four jhānas—pleasureful meditations in the present life that belong to the higher mind—that they get when they want, without trouble or difficulty? |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. |
Just a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside, |
Evamevaṃ kho, bhikkhave, ariyasāvako vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati |
in the same way a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. (1) |
This is for their own enjoyment, relief, and comfort, and to reach nirvana. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. |
Just as a king’s frontier citadel has much rice and barley stored up, |
Evamevaṃ kho, bhikkhave, ariyasāvako vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati |
in the same way, as the directed-thought and evaluation are stilled, a noble disciple enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation. |
attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. (2) |
This is for their own enjoyment, relief, and comfort, and to reach nirvana. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. |
Just as a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up, |
Evamevaṃ kho, bhikkhave, ariyasāvako pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati |
in the same way with the fading away of rapture, a noble disciple enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. (3) |
This is for their own enjoyment, relief, and comfort, and to reach nirvana. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ— |
Just as a king’s frontier citadel has much medicine— |
sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. |
ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside, |
Evamevaṃ kho, bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati |
in the same way, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness. |
attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
This is for their own enjoyment, relief, and comfort, and to reach nirvana. |
Imesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. (4) |
These are the four jhānas—pleasureful meditations in the present life that belong to the higher mind—which they get when they want, without trouble or difficulty. |
Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. |
A noble disciple has seven good qualities, and they get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. |
Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti. |
They are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.” |
68. Dhammaññūsutta |
68. One Who Knows the Teachings |
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa. |
“A monk with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi sattahi? |
What seven? |
Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca. |
It’s when a monk knows the teachings, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows people high and low. |
Kathañca, bhikkhave, bhikkhu dhammaññū hoti? |
And how is a monk one who knows the teachings? |
Idha, bhikkhave, bhikkhu dhammaṃ jānāti— |
It’s when a monk knows the teachings: |
suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. |
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. |
No ce, bhikkhave, bhikkhu dhammaṃ jāneyya— |
If a monk did not know these teachings, |
suttaṃ geyyaṃ … pe … abbhutadhammaṃ vedallaṃ, nayidha ‘dhammaññū’ti vucceyya. |
they would not be called ‘one who knows the teachings’. |
Yasmā ca kho, bhikkhave, bhikkhu dhammaṃ jānāti— |
But because they do know these teachings, |
suttaṃ geyyaṃ … pe … abbhutadhammaṃ vedallaṃ, tasmā ‘dhammaññū’ti vuccati. |
they are called ‘one who knows the teachings’. |
Iti dhammaññū. (1) |
Such is the one who knows the teachings. |
Atthaññū ca kathaṃ hoti? |
And how are they one who knows the meaning? |
Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti: |
It’s when a monk knows the meaning of this or that statement: |
‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. |
‘This is what that statement means; that is what this statement means.’ |
No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jāneyya: |
If a monk did not know the meaning of this or that statement, |
‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya. |
they would not be called ‘one who knows the meaning’. |
Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti: |
But because they do know the meaning of this or that statement, |
‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati. |
they are called ‘one who knows the meaning’. |
Iti dhammaññū, atthaññū. (2) |
Such is the one who knows the teachings and the one who knows the meaning. |
Attaññū ca kathaṃ hoti? |
And how are they one who knows themself? |
Idha, bhikkhave, bhikkhu attānaṃ jānāti: |
It’s when a monk knows themself: |
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti. |
‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’ |
No ce, bhikkhave, bhikkhu attānaṃ jāneyya: |
If a monk did not know themself, |
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya. |
they would not be called ‘one who knows themself’. |
Yasmā ca, bhikkhave, bhikkhu attānaṃ jānāti: |
But because they do know themself, |
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati. |
they are called ‘one who knows themself’. |
Iti dhammaññū, atthaññū, attaññū. (3) |
Such is the one who knows the teachings, the one who knows the meaning, and the one who knows themself. |
Mattaññū ca kathaṃ hoti? |
And how are they one who knows moderation? |
Idha, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya. |
It’s when a monk knows moderation when receiving robes, alms-food, lodgings, and medicines and supplies for the sick. |
No ce, bhikkhave, bhikkhu mattaṃ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya. |
If a monk did not know moderation, |
Yasmā ca kho, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati. |
they would not be called ‘one who knows moderation’. |
Iti dhammaññū, atthaññū, attaññū, mattaññū. (4) |
Such is the one who knows the teachings, the one who knows the meaning, and the one who knows themself, and the one who knows moderation. |
Kālaññū ca kathaṃ hoti? |
And how are they one who knows the right time? |
Idha, bhikkhave, bhikkhu kālaṃ jānāti: |
It’s when a monk knows the right time: |
‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti. |
‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’ |
No ce, bhikkhave, bhikkhu kālaṃ jāneyya: |
If a monk did not know the right time, |
‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya. |
they would not be called ‘one who knows the right time’. |
Yasmā ca kho, bhikkhave, bhikkhu kālaṃ jānāti: |
But because they do know the right time, |
‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati. |
they are called ‘one who knows the right time’. |
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū. (5) |
Such is the one who knows the teachings, the one who knows the meaning, and the one who knows themself, the one who knows moderation, and the one who knows the right time. |
Parisaññū ca kathaṃ hoti? |
And how are they one who knows assemblies? |
Idha, bhikkhave, bhikkhu parisaṃ jānāti: |
It’s when a monk knows assemblies: |
‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā. |
‘This is an assembly of aristocrats, of brahmins, of householders, or of ascetics. |
Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabban’ti. |
This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.’ |
No ce, bhikkhave, bhikkhu parisaṃ jāneyya: |
If a monk did not know assemblies, |
‘ayaṃ khattiyaparisā … pe … |
|
evaṃ tuṇhī bhavitabban’ti, nayidha ‘parisaññū’ti vucceyya. |
they would not be called ‘one who knows assemblies’. |
Yasmā ca kho, bhikkhave, bhikkhu parisaṃ jānāti: |
But because they do know assemblies, |
‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā. |
|
Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabban’ti, tasmā ‘parisaññū’ti vuccati. |
they are called ‘one who knows assemblies’. |
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū. (6) |
Such is the one who knows the teachings, the one who knows the meaning, and the one who knows themself, the one who knows moderation, and the one who knows the right time, and the one who knows assemblies. |
Puggalaparoparaññū ca kathaṃ hoti? |
And how are they one who knows people high and low? |
Idha, bhikkhave, bhikkhuno dvayena puggalā viditā honti. |
It’s when a monk understands people in terms of pairs. |
Dve puggalā— |
Two people: |
eko ariyānaṃ dassanakāmo, eko ariyānaṃ na dassanakāmo. |
one likes to see the noble ones, one does not. |
Yvāyaṃ puggalo ariyānaṃ na dassanakāmo, |
The person who doesn’t like to see the noble ones |
evaṃ so tenaṅgena gārayho. |
is reprehensible in that respect. |
Yvāyaṃ puggalo ariyānaṃ dassanakāmo, |
The person who does like to see the noble ones |
evaṃ so tenaṅgena pāsaṃso. (7.1) |
is praiseworthy in that respect. |
Dve puggalā ariyānaṃ dassanakāmā— |
Two people like to see the noble ones: |
eko saddhammaṃ sotukāmo, eko saddhammaṃ na sotukāmo. |
one likes to hear the true teaching, one does not. |
Yvāyaṃ puggalo saddhammaṃ na sotukāmo, |
The person who doesn’t like to hear the true teaching |
evaṃ so tenaṅgena gārayho. |
is reprehensible in that respect. |
Yvāyaṃ puggalo saddhammaṃ sotukāmo, |
The person who does like to hear the true teaching |
evaṃ so tenaṅgena pāsaṃso. (7.2) |
is praiseworthy in that respect. |
Dve puggalā saddhammaṃ sotukāmā— |
Two people like to hear the true teaching: |
eko ohitasoto dhammaṃ suṇāti, eko anohitasoto dhammaṃ suṇāti. |
one lends an ear to the teaching, one does not. |
Yvāyaṃ puggalo anohitasoto dhammaṃ suṇāti, |
The person who doesn’t lend an ear to the teaching |
evaṃ so tenaṅgena gārayho. |
is reprehensible in that respect. |
Yvāyaṃ puggalo ohitasoto dhammaṃ suṇāti, |
The person who does lends an ear to the teaching |
evaṃ so tenaṅgena pāsaṃso. (7.3) |
is praiseworthy in that respect. |
Dve puggalā ohitasotā dhammaṃ suṇanti— |
Two people lend an ear to the teaching: |
eko sutvā dhammaṃ dhāreti, eko sutvā dhammaṃ na dhāreti. |
one remembers the teaching they’ve heard, one does not. |
Yvāyaṃ puggalo sutvā na dhammaṃ dhāreti, |
The person who doesn’t remember the teaching they’ve heard |
evaṃ so tenaṅgena gārayho. |
is reprehensible in that respect. |
Yvāyaṃ puggalo sutvā dhammaṃ dhāreti, |
The person who does remember the teaching they’ve heard |
evaṃ so tenaṅgena pāsaṃso. (7.4) |
is praiseworthy in that respect. |
Dve puggalā sutvā dhammaṃ dhārenti— |
Two people remember the teaching they’ve heard: |
eko dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, eko dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati. |
one reflects on the meaning of the teachings they have remembered, one does not. |
Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati, |
The person who does not reflect on the meaning of the teachings they have remembered |
evaṃ so tenaṅgena gārayho. |
is reprehensible in that respect. |
Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, |
The person who does reflect on the meaning of the teachings they have remembered |
evaṃ so tenaṅgena pāsaṃso. (7.5) |
is praiseworthy in that respect. |
Dve puggalā dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti— |
Two people reflect on the meaning of the teachings they have remembered: |
eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno. |
one understands the meaning and the teaching and practices accordingly, one understands the meaning and the teaching but does not practice accordingly. |
Yvāyaṃ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno, |
The person who understands the meaning and the teaching but does not practice accordingly |
evaṃ so tenaṅgena gārayho. |
is reprehensible in that respect. |
Yvāyaṃ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, |
The person who understands the meaning and the teaching and practices accordingly |
evaṃ so tenaṅgena pāsaṃso. (7.6) |
is praiseworthy in that respect. |
Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā— |
Two people understand the meaning and the teaching and practice accordingly: |
eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca. |
one practices to benefit themselves but not others, and one practices to benefit both themselves and others. |
Yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, |
The person who practices to benefit themselves but not others |
evaṃ so tenaṅgena gārayho. |
is reprehensible in that respect. |
Yvāyaṃ puggalo attahitāya ca paṭipanno parahitāya ca, |
The person who practices to benefit both themselves and others |
evaṃ so tenaṅgena pāsaṃso. (7.7) |
is praiseworthy in that respect. |
Evaṃ kho, bhikkhave, bhikkhuno dvayena puggalā viditā honti. |
That’s how a monk understands people in terms of pairs. |
Evaṃ, bhikkhave, bhikkhu puggalaparoparaññū hoti. |
That’s how a monk is one who knows people high and low. |
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these seven factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
69. Pāricchattakasutta |
69. The Shady Orchid Tree |
“Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti: |
“monks, when the leaves on the Shady Orchid Tree belonging to the gods of the Thirty-Three turn brown, the gods are elated. They think: |
‘paṇḍupalāso dāni pāricchattako koviḷāro nacirasseva dāni pannapalāso bhavissatī’ti. (1) |
‘Now the leaves on the Shady Orchid Tree have turned brown! It won’t be long until they fall.’ |
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro pannapalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti: |
When the leaves have fallen, the gods are elated. They think: |
‘pannapalāso dāni pāricchattako koviḷāro nacirasseva dāni jālakajāto bhavissatī’ti. (2) |
‘Now the leaves on the Shady Orchid Tree have fallen. It won’t be long until its foliage starts to regrow.’ |
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro jālakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti: |
When the foliage starts to regrow, the gods are elated. They think: |
‘jālakajāto dāni pāricchattako koviḷāro nacirasseva dāni khārakajāto bhavissatī’ti. (3) |
‘Now the foliage of the Shady Orchid Tree has started to regrow. It won’t be long until it’s ready to grow flowers and leaves separately.’ |
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro khārakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti: |
When it’s ready to grow flowers and leaves separately, the gods are elated. They think: |
‘khārakajāto dāni pāricchattako koviḷāro nacirasseva dāni kuṭumalakajāto bhavissatī’ti. (4) |
‘Now the Shady Orchid Tree is ready to grow flowers and leaves separately. It won’t be long until buds start to form.’ |
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro kuṭumalakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti: |
When the buds start to form, the gods are elated. They think: |
‘kuṭumalakajāto dāni pāricchattako koviḷāro nacirasseva dāni korakajāto bhavissatī’ti. (5) |
‘Now the buds of the Shady Orchid Tree have started to form. It won’t be long until the buds burst.’ |
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro korakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti: |
When the buds have burst, the gods are elated. They think: |
‘korakajāto dāni pāricchattako koviḷāro nacirasseva dāni sabbaphāliphullo bhavissatī’ti. (6) |
‘Now the buds of the Shady Orchid Tree have burst. It won’t be long until it fully blossoms.’ |
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṃsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. (7) |
When the Shady Orchid Tree of the gods of the Thirty-Three has fully blossomed, the gods are elated. For four celestial months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation. |
Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati, ayamānubhāvo pāricchattakassa koviḷārassa. |
When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues. Such is the majesty of the Shady Orchid Tree. |
Evamevaṃ kho, bhikkhave, yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti, paṇḍupalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (1) |
In the same way, when a noble disciple plans to go forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves turn brown. |
Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti, pannapalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (2) |
When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves fall. |
Yasmiṃ, bhikkhave, samaye ariyasāvako vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati, |
When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation, |
jālakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (3) |
they’re like the Shady Orchid Tree when its foliage starts to regrow. |
Yasmiṃ, bhikkhave, samaye ariyasāvako vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati, |
When, as the directed-thought and evaluation are stilled, a noble disciple enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation, |
khārakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (4) |
they’re like the Shady Orchid Tree when it’s ready to grow flowers and leaves separately. |
Yasmiṃ, bhikkhave, samaye ariyasāvako pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati, |
When, with the fading away of rapture, a noble disciple enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure’, |
kuṭumalakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (5) |
they’re like the Shady Orchid Tree when its buds start to form. |
Yasmiṃ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, |
When, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness, |
korakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (6) |
they’re like the Shady Orchid Tree when its buds burst. |
Yasmiṃ, bhikkhave, samaye ariyasāvako āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati, |
When a noble disciple realizes 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, |
sabbaphāliphullo, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (7) |
they’re like the Shady Orchid tree when it fully blossoms. |
Tasmiṃ, bhikkhave, samaye bhummā devā saddamanussāventi: |
At that time the earth gods raised the cry: |
‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. |
‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized 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.’ |
Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā … pe … |
Hearing the cry of the Earth Gods, the Gods of the Four Great Kings … |
tāvatiṃsā devā … |
the Gods of the Thirty-Three … |
yāmā devā … |
the Gods of Yama … |
tusitā devā … |
the Joyful Gods … |
nimmānaratī devā … |
the Gods Who Love to Create … |
paranimmitavasavattī devā … |
the Gods Who Control the Creations of Others … |
brahmakāyikā devā saddamanussāventi: |
the Gods of Brahmā’s Group raised the cry: |
‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. |
‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized 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.’ |
Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchati, ayamānubhāvo khīṇāsavassa bhikkhuno”ti. |
And so in a moment, in an instant, the sound soared up to the Brahmā realm.” |
70. Sakkaccasutta |
70. Honor |
Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Venerable Sāriputta was in private retreat this thought came to his mind: |
“kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti? |
“What should a monk honor and respect and rely on, to give up the unskillful and develop the skillful?” |
Atha kho āyasmato sāriputtassa etadahosi: |
Then he thought: |
“satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. |
“A monk should honor and respect and rely on the Teacher … |
Dhammaṃ kho, bhikkhu … pe … |
the teaching … |
saṃghaṃ kho, bhikkhu … pe … |
the Saṅgha … |
sikkhaṃ kho, bhikkhu … pe … |
the training … |
samādhiṃ kho, bhikkhu … pe … |
undistractible-lucidity … |
appamādaṃ kho, bhikkhu … pe … |
diligence … |
paṭisanthāraṃ kho, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti. |
A monk should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.” |
Atha kho āyasmato sāriputtassa etadahosi: |
Then he thought: |
“ime kho me dhammā parisuddhā pariyodātā, yannūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. |
“These qualities are pure and bright in me. Why don’t I go and tell them to the Buddha? |
Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. |
Then these qualities will not only be purified in me, but will be better known as purified. |
Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. |
Suppose a man were to acquire a gold ornament, pure and bright. |
Tassa evamassa: |
They’d think: |
‘ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā kammārānaṃ dasseyyaṃ. |
‘My gold ornament is pure and bright. Why don’t I take it to show the smiths? |
Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. |
Then it will not only be purified, but will be better known as purified.’ |
Evamevaṃ me ime dhammā parisuddhā pariyodātā, yannūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. |
In the same way, these qualities are pure and bright in me. Why don’t I go and tell them to the Buddha? |
Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti. |
Then these qualities will not only be purified in me, but will be better known as purified.” |
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: |
Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts while on retreat. |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Satthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. |
A monk should honor and respect and rely on the Teacher, to give up the unskillful and develop the skillful. |
Dhammaṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. |
A monk should honor and respect and rely on the teaching … |
Saṅghaṃ kho … pe … |
the Saṅgha … |
sikkhaṃ kho … |
the training … |
samādhiṃ kho … |
undistractible-lucidity … |
appamādaṃ kho … |
diligence … |
paṭisanthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti. |
A monk should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.” |
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca: |
When he said this, Venerable Sāriputta said to the Buddha: |
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. |
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. |
So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. |
It’s quite impossible for a monk who doesn’t respect the Teacher to respect the teaching. |
Yo so, bhante, bhikkhu satthari agāravo dhammepi so agāravo. (1–2.) |
A monk who disrespects the Teacher disrespects the teaching. |
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. |
It’s quite impossible for a monk who doesn’t respect the Teacher and the teaching to respect the Saṅgha. |
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghepi so agāravo. (3) |
A monk who disrespects the Teacher and the teaching disrespects the Saṅgha. |
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. |
It’s quite impossible for a monk who doesn’t respect the Teacher, the teaching, and the Saṅgha to respect the training. |
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāyapi so agāravo. (4) |
A monk who disrespects the Teacher, the teaching, and the Saṅgha disrespects the training. |
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. |
It’s quite impossible for a monk who doesn’t respect the Teacher, the teaching, the Saṅgha, and the training to respect undistractible-lucidity. |
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismimpi so agāravo. (5) |
A monk who disrespects the Teacher, the teaching, the Saṅgha, and the training disrespects undistractible-lucidity. |
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. |
It’s quite impossible for a monk who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, and undistractible-lucidity to respect diligence. |
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo. (6) |
A monk who disrespects the Teacher, the teaching, the Saṅgha, the training, and undistractible-lucidity disrespects diligence. |
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. |
It’s quite impossible for a monk who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, undistractible-lucidity, and diligence to respect hospitality. |
Yo so, bhante, bhikkhu satthari agāravo … pe … appamāde agāravo paṭisanthārepi so agāravo. (7) |
A monk who disrespects the Teacher, the teaching, the Saṅgha, the training, undistractible-lucidity, and diligence disrespects hospitality. |
So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.) |
It’s quite impossible for a monk who does respect the Teacher to disrespect the teaching. … |
So vata, bhante, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. |
|
Yo so, bhante, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravo. (7) |
A monk who respects the Teacher, the teaching, the Saṅgha, the training, undistractible-lucidity, and diligence respects hospitality. |
So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.) |
It’s quite possible for a monk who respects the Teacher to respect teaching. … |
So vata, bhante, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṃ vijjati. |
|
Yo so, bhante, bhikkhu satthari sagāravo dhamme sagāravo saṅghe sagāravo sikkhāya sagāravo samādhismiṃ sagāravo appamāde sagāravo paṭisanthārepi so sagāravoti. (7) |
A monk who respects the Teacher, the teaching, the Saṅgha, the training, undistractible-lucidity, and diligence respects hospitality. |
Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati … pe … |
It’s quite impossible for a monk who doesn’t respect the Teacher to respect the teaching. … |
yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo. (1–6.) |
|
So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. |
|
Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthārepi so agāravo. (7) |
A monk who disrespects the Teacher, the teaching, the Saṅgha, the training, undistractible-lucidity, and diligence disrespects hospitality. |
So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati … pe … yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.) |
It’s quite impossible for a monk who does respect the Teacher to disrespect the teaching. … |
So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo … pe … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. |
|
Yo so, sāriputta, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravo. (7) |
A monk who respects the Teacher, the teaching, the Saṅgha, the training, undistractible-lucidity, and diligence respects hospitality. |
So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.) |
It’s quite possible for a monk who does respect the Teacher to respect the teaching. … |
So vata, sāriputta, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṃ vijjati. |
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Yo so, sāriputta, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravoti. (7) |
A monk who respects the Teacher, the teaching, the Saṅgha, the training, undistractible-lucidity, and diligence respects hospitality. |
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. |
This is how to understand the detailed meaning of what I said in brief.” |
71. Bhāvanāsutta |
71. Committed to Development |
“Bhāvanaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya: |
“monks, when a monk is not committed to development, they might wish: |
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, |
‘If only my mind were freed from the defilements by not grasping!’ |
atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. |
Even so, their mind is not freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘Abhāvitattā’tissa vacanīyaṃ. |
It’s because they’re undeveloped. |
Kissa abhāvitattā? |
Undeveloped in what? |
Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa. |
The four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. |
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. |
Suppose there was a chicken with eight or ten or twelve eggs. |
Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. |
But she had not properly sat on them to keep them warm and incubated. |
Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya: |
Even if that chicken might wish: |
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, |
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ |
atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. |
Still they can’t break out and hatch safely. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. |
Because she has not properly sat on them to keep them warm and incubated. |
Evamevaṃ kho, bhikkhave, bhāvanaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya: |
In the same way, when a monk is not committed to development, they might wish: |
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, |
‘If only my mind was freed from the defilements by not grasping!’ |
atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. |
Even so, their mind is not freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘Abhāvitattā’tissa vacanīyaṃ. |
It’s because they’re undeveloped. |
Kissa abhāvitattā? |
Undeveloped in what? |
Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa. |
The four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. |
Bhāvanaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya: |
When a monk is committed to development, they might not wish: |
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, |
‘If only my mind was freed from the defilements by not grasping!’ |
atha khvassa anupādāya āsavehi cittaṃ vimuccati. |
Even so, their mind is freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘Bhāvitattā’tissa vacanīyaṃ. |
It’s because they’re developed. |
Kissa bhāvitattā? |
Developed in what? |
Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa. |
The four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. |
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. |
Suppose there was a chicken with eight or ten or twelve eggs. |
Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. |
And she properly sat on them to keep them warm and incubated. |
Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya: |
Even if that chicken doesn’t wish: |
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, |
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ |
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. |
But still they can break out and hatch safely. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. |
Because she properly sat on them to keep them warm and incubated. |
Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya: |
In the same way, when a monk is committed to development, they might not wish: |
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, |
‘If only my mind was freed from the defilements by not grasping!’ |
atha khvassa anupādāya āsavehi cittaṃ vimuccati. |
Even so, their mind is freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘Bhāvitattā’tissa vacanīyaṃ. |
It’s because they’re developed. |
Kissa bhāvitattā? |
Developed in what? |
Catunnaṃ satipaṭṭhānānaṃ … pe … ariyassa aṭṭhaṅgikassa maggassa. |
The four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. |
Seyyathāpi, bhikkhave, phalagaṇḍassa vā phalagaṇḍantevāsikassa vā dissanteva vāsijaṭe aṅgulipadāni dissati aṅguṭṭhapadaṃ. No ca khvassa evaṃ ñāṇaṃ hoti: ‘ettakaṃ me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇan’teva ñāṇaṃ hoti. |
Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away. |
Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti: ‘ettakaṃ me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇan’teva ñāṇaṃ hoti. |
In the same way, when a monk is committed to development, they don’t know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away. |
Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti, pūtikāni bhavanti. |
Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. |
Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī”ti. |
In the same way, when a monk is committed to development their fetters readily collapse and rot away.” |
72. Aggikkhandhopamasutta |
72. The Simile of the Bonfire |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ. |
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks. |
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ. |
While walking along the road, at a certain spot he saw a bonfire burning, blazing and glowing. |
Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. |
Seeing this he left the road, sat at the root of a tree on a seat spread out, |
Nisajja kho bhagavā bhikkhū āmantesi: |
and addressed the monks: |
“passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtan”ti? |
“monks, do you see that bonfire burning, blazing, and glowing?” |
“Evaṃ, bhante”ti. |
“Yes, sir.” |
“Taṃ kiṃ maññatha, bhikkhave? |
“What do you think, monks? |
katamaṃ nu kho varaṃ—yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti? |
Which is better—to sit or lie down embracing that bonfire? Or to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet?” |
“Etadeva, bhante, varaṃ—yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti. |
“Sir, it would be much better to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet. For it would be painful to sit or lie down embracing that bonfire.” |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā. |
“I declare this to you, monks, I announce this to you! It would be better for that unethical man—of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner, though claiming to be one, rotten inside, corrupt, and depraved—to sit or lie down embracing that bonfire. |
Taṃ kissa hetu? |
Why is that? |
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. |
Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro … pe … kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (1) |
But when such an unethical man sits or lies down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
katamaṃ nu kho varaṃ—yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya—sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nhāruṃ chindeyya nhāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā”ti? |
Which is better—to have a strong man twist a tough horse-hair rope around both shins and tighten it so that it cuts through your outer skin, your inner skin, your flesh, sinews, and bones, until it reaches your marrow and stays pressing there? Or to consent to well-to-do aristocrats or brahmins or householders bowing down to you?” |
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso daḷhāya vālarajjuyā … pe … aṭṭhimiñjaṃ āhacca tiṭṭheyyā”ti. |
“Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders bowing down. For it would be painful to have a strong man twist a tough horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and stayed pressing there.” |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā … pe … aṭṭhimiñjaṃ āhacca tiṭṭheyya. |
“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man twist a tough horse-hair rope around both shins and tighten it until it reached the marrow and stayed pressing there. |
Taṃ kissa hetu? |
Why is that? |
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. |
Yañca kho so, bhikkhave, dussīlo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (2) |
But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. |
“Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
katamaṃ nu kho varaṃ—yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā”ti? |
Which is better—to have a strong man stab you in the chest with a sharp, oiled sword? Or to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms?” |
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyā”ti. |
“Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword.” |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya. |
“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man stab him in the chest with a sharp, oiled sword. |
Taṃ kissa hetu? |
Why is that? |
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. |
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (3) |
But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
katamaṃ nu kho varaṃ—yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā”ti? |
Which is better—to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing? Or to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders?” |
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā … pe … |
“Sir, it would be much better to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders. |
saddhādeyyaṃ cīvaraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyyā”ti. |
For it would be painful to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing.” |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya. |
“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man wrap him up in a red-hot sheet of iron, burning, blazing, and glowing. |
Taṃ kissa hetu? |
Why is that? |
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. |
Yañca kho so, bhikkhave, dussīlo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (4) |
But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
katamaṃ nu kho varaṃ—yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya—taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā”ti? |
Which is better—to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy alms-food given in faith by well-to-do aristocrats or brahmins or householders?” |
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya—taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyyā”ti. |
“Sir, it would be much better to enjoy alms-food given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails.” |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya—taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya. |
“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man force his mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns his lips, mouth, tongue, throat, and stomach before coming out below with his entrails. |
Taṃ kissa hetu? |
Why is that? |
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. |
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, tañhi tassa hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (5) |
But when such an unethical man enjoy alms-food given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. |
Taṃ kiṃ maññatha, bhikkhave, |
“What do you think, monks? |
katamaṃ nu kho varaṃ—yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyyā”ti? |
Which is better—to have a strong man grab you by the head or shoulders and make you sit or lie down on red-hot iron bed or seat? Or to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders?” |
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā”ti. |
“Sir, it would be much better to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you by the head or shoulders and make you sit or lie down on a red-hot iron bed or seat.” |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā. |
“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man grab him by the head or shoulders and make him sit or lie down on a red-hot iron bed or chair. |
Taṃ kissa hetu? |
Why is that? |
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. |
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (6) |
But when such an unethical man enjoys the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
katamaṃ nu kho varaṃ—yaṃ balavā puriso uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā”ti? |
Which is better—to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round. Or to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders?” |
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyyā”ti. |
“Sir, it would be much better to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round.” |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa … pe … kasambujātassa yaṃ balavā puriso uddhampādaṃ adhosiraṃ gahetvā … pe … sakimpi tiriyaṃ gaccheyya. |
“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man grab him, turn him upside down, and shove him in a red-hot copper pot, burning, blazing, and glowing, where he’s seared in boiling scum, and swept up and down and round and round. |
Taṃ kissa hetu? |
Why is that? |
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. |
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (7) |
But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. |
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘yesañca mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. |
‘Our use of robes, alms-food, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them. And our going forth will not be wasted, but will be fruitful and fertile.’ |
Evañhi vo, bhikkhave, sikkhitabbaṃ: |
That’s how you should train. |
‘attatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; |
Considering your own good, monks, is quite enough for you to persist with diligence. |
paratthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; |
Considering the good of others is quite enough for you to persist with diligence. |
ubhayatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetun’”ti. |
Considering the good of both is quite enough for you to persist with diligence.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi. |
And while this discourse was being spoken, sixty monks spewed hot blood from their mouths. |
Saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu: |
Sixty monks rejected the training and returned to a lesser life, saying: |
“sudukkaraṃ bhagavā, sudukkaraṃ bhagavā”ti. |
‘It’s too hard, Blessed One! It’s just too hard!” |
Saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. |
And sixty monks were freed from defilements by not grasping. |
73. Sunettasutta |
73. Sunetta |
“Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. |
“Once upon a time, monks, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire. |
Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. |
He had many hundreds of disciples. |
Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. |
He taught them the path to rebirth in the company of Brahmā. |
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. |
Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. |
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu. |
Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm. |
Bhūtapubbaṃ, bhikkhave, mūgapakkho nāma satthā ahosi … pe … |
Once upon a time there was a teacher called Mūgapakkha … |
aranemi nāma satthā ahosi … pe … |
Aranemi … |
kuddālako nāma satthā ahosi … pe … |
Kuddāla … |
hatthipālo nāma satthā ahosi … pe … |
Hatthipāla … |
jotipālo nāma satthā ahosi … pe … |
Jotipāla … |
arako nāma satthā ahosi titthakaro kāmesu vītarāgo. |
Araka. He was a religious founder and was free of sensual desire. |
Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. |
He had many hundreds of disciples. |
Arako nāma satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. |
He taught them the way to rebirth in the company of Brahmā. |
Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. |
Those lacking confidence in Araka were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. |
Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu. |
Those full of confidence in Araka were—when their body broke up, after death—reborn in a good place, a heavenly realm. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā”ti? |
If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not make much bad karma?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya. |
“They would indeed. |
Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati. |
But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma. |
Taṃ kissa hetu? |
Why is that? |
Nāhaṃ, bhikkhave, ito bahiddhā evarūpiṃ khantiṃ vadāmi yathāmaṃ sabrahmacārīsu. |
I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions. |
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘na no sabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. |
‘We will have no malicious intent for our spiritual companions.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
That’s how you should train.” |
74. Arakasutta |
74. Araka |
“Bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosi titthakaro kāmesu vītarāgo. |
“Once upon a time, monks, there was a Teacher called Araka. He was a religious founder and was free of sensual desire. |
Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. |
He had many hundreds of disciples, |
Arako satthā sāvakānaṃ evaṃ dhammaṃ deseti: |
and he taught them like this: |
‘appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. |
‘Brahmins, life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death. |
Seyyathāpi, brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; |
It’s like a drop of dew on a grass tip. When the sun comes up it quickly evaporates and doesn’t last long. |
evamevaṃ kho, brāhmaṇa, ussāvabindūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. (1) |
In the same way, life as a human is like a dew-drop. It’s short and scant, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death. |
Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṃ khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; |
It’s like when the rain falls heavily. The bubbles quickly vanish and don’t last long. |
evamevaṃ kho, brāhmaṇa, udakabubbuḷūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. (2) |
In the same way, life as a human is like a bubble. … |
Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; |
It’s like a line drawn in water. It vanishes quickly and doesn’t last long. |
evamevaṃ kho, brāhmaṇa, udake daṇḍarājūpamaṃ jīvitaṃ manussānaṃ parittaṃ … pe … |
In the same way, life as a human is like a line drawn in water. … |
natthi jātassa amaraṇaṃ. (3) |
|
Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṃ sā āvattati, atha kho sā gacchateva vattateva sandateva; |
It’s like a mountain river travelling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an instant—but runs, rolls, and flows on. |
evamevaṃ kho, brāhmaṇa, nadīpabbateyyūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ … pe … |
In the same way, life as a human is like a mountain river. … |
natthi jātassa amaraṇaṃ. (4) |
|
Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya; |
It’s like a strong man who has formed a glob of spit on the tip of his tongue. He could easily spit it out. |
evamevaṃ kho, brāhmaṇa, kheḷapiṇḍūpamaṃ jīvitaṃ manussānaṃ parittaṃ … pe … |
In the same way, life as a human is like a glob of spit. … |
natthi jātassa amaraṇaṃ. (5) |
|
Seyyathāpi, brāhmaṇa, divasaṃsantatte ayokaṭāhe maṃsapesi pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; |
Suppose there was an iron cauldron that had been heated all day. If you tossed a piece of meat in, it would quickly vanish and not last long. |
evamevaṃ kho, brāhmaṇa, maṃsapesūpamaṃ jīvitaṃ manussānaṃ parittaṃ … pe … |
In the same way, life as a human is like a piece of flesh. … |
natthi jātassa amaraṇaṃ. (6) |
|
Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa santikeva maraṇassa; |
It’s like a cow being led to the slaughter. With every step she comes closer to the slaughter, closer to death. |
evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’ti. (7) |
In the same way, life as a human is like a cow being slaughtered. It’s short and scant, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ |
Tena kho pana, bhikkhave, samayena manussānaṃ saṭṭhivassasahassāni āyuppamāṇaṃ ahosi, pañcavassasatikā kumārikā alaṃpateyyā ahosi. |
Now, monks, at that time human beings had a life span of 60,000 years. Girls could be married at 500 years of age. |
Tena kho pana, bhikkhave, samayena manussānaṃ chaḷeva ābādhā ahesuṃ— |
And human beings only had six afflictions: |
sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo. |
cold, heat, hunger, thirst, and the need to defecate and urinate. |
So hi nāma, bhikkhave, arako satthā evaṃ dīghāyukesu manussesu evaṃ ciraṭṭhitikesu evaṃ appābādhesu sāvakānaṃ evaṃ dhammaṃ desessati: |
But even though humans were so long-lived with so few afflictions, Araka still taught in this way: |
‘appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’ti. |
‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ |
Etarahi taṃ, bhikkhave, sammā vadamāno vadeyya: |
These days it’d be right to say: |
‘appakaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’ti. |
‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ |
Etarahi, bhikkhave, yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo. |
For these days a long life is a hundred years or a little more. |
Vassasataṃ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati— |
Living for a hundred years, there are just three hundred seasons, |
utusataṃ hemantānaṃ, utusataṃ gimhānaṃ, utusataṃ vassānaṃ. |
a hundred each of the winter, summer, and rains. |
Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasayeva māsasatāni jīvati— |
Living for three hundred seasons, there are just twelve hundred months, |
cattāri māsasatāni hemantānaṃ, cattāri māsasatāni gimhānaṃ, cattāri māsasatāni vassānaṃ. |
four hundred in each of the winter, summer, and rains. |
Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati— |
Living for twelve hundred months, there are just twenty-four hundred fortnights, |
aṭṭhaddhamāsasatāni hemantānaṃ, aṭṭhaddhamāsasatāni gimhānaṃ, aṭṭhaddhamāsasatāni vassānaṃ. |
eight hundred in each of the winter, summer, and rains. |
Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṃsaṃyeva rattisahassāni jīvati— |
Living for 2,400 fortnights, there are just 36,000 days, |
dvādasa rattisahassāni hemantānaṃ, dvādasa rattisahassāni gimhānaṃ, dvādasa rattisahassāni vassānaṃ. |
12,000 in each of the summer, winter, and rains. |
Chattiṃsaṃ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva bhattasahassāni bhuñjati— |
Living for 36,000 days, you just eat 72,000 meals, |
catuvīsati bhattasahassāni hemantānaṃ, catuvīsati bhattasahassāni gimhānaṃ, catuvīsati bhattasahassāni vassānaṃ saddhiṃ mātuthaññāya saddhiṃ bhattantarāyena. |
24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating. |
Tatrime bhattantarāyā kapimiddhopi bhattaṃ na bhuñjati, dukkhitopi bhattaṃ na bhuñjati, byādhitopi bhattaṃ na bhuñjati, uposathikopi bhattaṃ na bhuñjati, alābhakenapi bhattaṃ na bhuñjati. |
Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food. |
Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto, āyuppamāṇampi saṅkhātaṃ, utūpi saṅkhātā, saṃvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā. |
So monks, for a human being with a hundred years life span I have counted the life span, the limit of the life span, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating. |
Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya; |
Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. |
kataṃ vo taṃ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti. |
Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later! This is my instruction to you.” |
75. Paṭhamavinayadharasutta |
75. An Expert in the Monastic Law (1st) |
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. |
“monks, a monk with seven qualities is an expert in the monastic law. |
Katamehi sattahi? |
What seven? |
Āpattiṃ jānāti, |
They know what is an offence. |
anāpattiṃ jānāti, |
They know what is not an offence. |
lahukaṃ āpattiṃ jānāti, |
They know what is a light offence. |
garukaṃ āpattiṃ jānāti, |
They know what is a serious offence. |
sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, |
They’re ethical, restrained in the monastic code, with appropriate behavior and means of collecting alms; seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
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 anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. |
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti. |
A monk with these seven qualities is an expert in the monastic law.” |
76. Dutiyavinayadharasutta |
76. An Expert in the Monastic Law (2nd) |
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. |
“monks, a monk with seven qualities is an expert in the monastic law. |
Katamehi sattahi? |
What seven? |
Āpattiṃ jānāti, |
They know what is an offence. |
anāpattiṃ jānāti, |
They know what is not an offence. |
lahukaṃ āpattiṃ jānāti, |
They know what is a light offence. |
garukaṃ āpattiṃ jānāti, |
They know what is a serious offence. |
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, |
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. |
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 anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. |
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti. |
A monk with these seven qualities is an expert in the monastic law.” |
77. Tatiyavinayadharasutta |
77. An Expert in the Monastic Law (3rd) |
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. |
“monks, a monk with seven qualities is an expert in the monastic law. |
Katamehi sattahi? |
What seven? |
Āpattiṃ jānāti, |
They know what is an offence. |
anāpattiṃ jānāti, |
They know what is not an offence. |
lahukaṃ āpattiṃ jānāti, |
They know what is a light offence. |
garukaṃ āpattiṃ jānāti, |
They know what is a serious offence. |
vinaye kho pana ṭhito hoti asaṃhīro, |
They’re firm and imperturbable in the training. |
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 anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. |
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti. |
A monk with these seven qualities is an expert in the monastic law.” |
78. Catutthavinayadharasutta |
78. An Expert in the Monastic Law (4th) |
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. |
“monks, a monk with seven qualities is an expert in the monastic law. |
Katamehi sattahi? |
What seven? |
Āpattiṃ jānāti, |
They know what is an offence. |
anāpattiṃ jānāti, |
They know what is not an offence. |
lahukaṃ āpattiṃ jānāti, |
They know what is a light offence. |
garukaṃ āpattiṃ jānāti, |
They know what is a serious offence. |
anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
They recollect their many kinds of past lives, with features and details. |
Dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāti. |
With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds. |
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. |
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti. |
A monk with these seven qualities is an expert in the monastic law.” |
79. Paṭhamavinayadharasobhanasutta |
79. Shines as an Expert in the Monastic Law (1st) |
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati. |
“monks, a monk with seven qualities shines as an expert in the monastic law. |
Katamehi sattahi? |
What seven? |
Āpattiṃ jānāti, |
They know what is an offence. |
anāpattiṃ jānāti, |
They know what is not an offence. |
lahukaṃ āpattiṃ jānāti, |
They know what is a light offence. |
garukaṃ āpattiṃ jānāti, |
They know what is a serious offence. |
sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu, |
They’re ethical, restrained in the code of conduct, with appropriate behavior and means of collecting alms; seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
catunnaṃ jhānānaṃ ābhicetasikānaṃ 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 live having realized it with their own insight due to the end of defilements. |
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti. |
A monk with these seven qualities shines as an expert in the monastic law.” |
80. Dutiyavinayadharasobhanasutta |
80. Shines as an Expert in the Monastic Law (2nd) |
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati. |
“monks, a monk with seven qualities shines as an expert in the monastic law. |
Katamehi sattahi? |
What seven? |
Āpattiṃ jānāti, |
They know what is an offence. |
anāpattiṃ jānāti, |
They know what is not an offence. |
lahukaṃ āpattiṃ jānāti, |
They know what is a light offence. |
garukaṃ āpattiṃ jānāti, |
They know what is a serious offence. |
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, |
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. |
catunnaṃ jhānānaṃ … pe … 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 live having realized it with their own insight due to the end of defilements. |
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti. |
A monk with these seven qualities shines as an expert in the monastic law.” |
81. Tatiyavinayadharasobhanasutta |
81. Shines as an Expert in the Monastic Law (3rd) |
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati. |
“monks, a monk with seven qualities shines as an expert in the monastic law. |
Katamehi sattahi? |
What seven? |
Āpattiṃ jānāti, |
They know what is an offence. |
anāpattiṃ jānāti, |
They know what is not an offence. |
lahukaṃ āpattiṃ jānāti, |
They know what is a light offence. |
garukaṃ āpattiṃ jānāti, |
They know what is a serious offence. |
vinaye kho pana ṭhito hoti asaṃhīro, |
They’re firm and imperturbable in the training. |
catunnaṃ jhānānaṃ … pe … 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 live having realized it with their own insight due to the end of defilements. |
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti. |
A monk with these seven qualities shines as an expert in the monastic law.” |
82. Catutthavinayadharasobhanasutta |
82. Shines as an Expert in the Monastic Law (4th) |
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati. |
“monks, a monk with seven qualities shines as an expert in the monastic law. |
Katamehi sattahi? |
What seven? |
Āpattiṃ jānāti, |
They know what is an offence. |
anāpattiṃ jānāti, |
They know what is not an offence. |
lahukaṃ āpattiṃ jānāti, |
They know what is a light offence. |
garukaṃ āpattiṃ jānāti, |
They know what is a serious offence. |
anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, |
They recollect their many kinds of past lives, with features and details. |
dibbena cakkhunā visuddhena atikkantamānusakena … pe … |
With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds. |
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati. |
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements. |
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti. |
A monk with these seven qualities shines as an expert in the monastic law.” |
83. Satthusāsanasutta |
83. The Teacher’s Instructions |
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca: |
Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him: |
“Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Ye kho tvaṃ, upāli, dhamme jāneyyāsi: |
“Upāli, you might know that |
‘ime dhammā na ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ti; |
certain things don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. |
ekaṃsena, upāli, dhāreyyāsi: |
You should definitely bear in mind that such things are |
‘neso dhammo neso vinayo netaṃ satthusāsanan’ti. |
not the teaching, not the training, and not the Teacher’s instructions. |
Ye ca kho tvaṃ, upāli, dhamme jāneyyāsi: |
You might know that |
‘ime dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ti; |
certain things do lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. |
ekaṃsena, upāli, dhāreyyāsi: |
You should definitely bear in mind that such things are |
‘eso dhammo eso vinayo etaṃ satthusāsanan’”ti. |
the teaching, the training, and the Teacher’s instructions.” |
84. Adhikaraṇasamathasutta |
84. Settlement of Disciplinary Issues |
“Sattime, bhikkhave, adhikaraṇasamathā dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya. |
“monks, there are these seven principles for the settlement of any disciplinary issues that might arise. |
Katame satta? |
What seven? |
Sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññātakaraṇaṃ dātabbaṃ, yebhuyyasikā dātabbā, tassapāpiyasikā dātabbā, tiṇavatthārako dātabbo. |
Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable. |
Ime kho, bhikkhave, satta adhikaraṇasamathā dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāyā”ti. |
These are the seven principles for the settlement of any disciplinary issues that might arise.” |
85. Bhikkhusutta |
85. A monk |
“Sattannaṃ, bhikkhave, dhammānaṃ bhinnattā bhikkhu hoti. |
“monks, it’s because of breaking seven things that you become a monk. |
Katamesaṃ sattannaṃ? |
What seven? |
Sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti. |
Identity view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. |
Imesaṃ kho, bhikkhave, sattannaṃ dhammānaṃ bhinnattā bhikkhu hotī”ti. |
It’s because of breaking these seven things that you become a monk.” |
86. Samaṇasutta |
86. An Ascetic |
“Sattannaṃ, bhikkhave, dhammānaṃ samitattā samaṇo hoti … pe …. |
“monks, it’s because of quelling seven things that you become an ascetic …” |