| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 8 |
Numbered Discourses 8 |
3. Gahapativagga |
3. Householders |
21. Paṭhamauggasutta |
21. With Ugga of Vesālī |
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. |
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the mendicants: |
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārethā”ti. |
“Mendicants, you should remember the householder Ugga of Vesālī as someone who has eight amazing and incredible qualities.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out. |
Atha kho uggo gahapati vesāliko yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ vesālikaṃ so bhikkhu etadavoca: |
Then Ugga of Vesālī went up to that mendicant, bowed, and sat down to one side. The mendicant said to him: |
“Aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. |
“Householder, the Buddha declared that you have eight amazing and incredible qualities. |
Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato”ti? |
What are the eight qualities that he spoke of?” |
“Na kho ahaṃ, bhante, jānāmi: |
“Sir, I don’t know |
‘katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti. |
what eight amazing and incredible qualities the Buddha was referring to. |
Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti,; |
But these eight amazing and incredible qualities are found in me. |
taṃ suṇohi, sādhukaṃ manasi karohi, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, gahapatī”ti kho so bhikkhu uggassa gahapatino vesālikassa paccassosi. |
“Yes, householder,” replied the mendicant. |
Uggo gahapati vesāliko etadavoca: |
Ugga of Vesālī said this: |
“yadāhaṃ, bhante, bhagavantaṃ paṭhamaṃ dūratova addasaṃ; |
“Sir, when I first saw the Buddha off in the distance, |
saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi. |
my heart was inspired as soon as I saw him. |
Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati. (1) |
This is the first incredible and amazing quality found in me. |
So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. |
With confident heart I paid homage to the Buddha. |
Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ—dānakathaṃ sīlakathaṃ saggakathaṃ; |
The Buddha taught me step by step, with a talk on giving, ethical conduct, and heaven. |
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. |
Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi— |
And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: |
dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
suffering, its origin, its cessation, and the path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; |
Just as a clean cloth rid of stains would properly absorb dye, |
evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: |
in that very seat the stainless, immaculate vision of the Dhamma arose in me: |
‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti. |
‘Everything that has a beginning has an end.’ |
So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane |
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. |
tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. |
Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. |
Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati. (2) |
This is the second incredible and amazing quality found in me. |
Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. |
I had four teenage wives. |
Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ: |
And I went to them and said: |
‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. |
‘Sisters, I’ve undertaken the five training rules with celibacy as fifth. |
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. |
If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families. |
Hoti vā pana purisādhippāyo, kassa vo dammī’ti? |
Or would you prefer if I gave you to another man?’ |
Evaṃ vutte, sā, bhante, jeṭṭhā pajāpati maṃ etadavoca: |
When I said this, my eldest wife said to me: |
‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. |
‘My lord, please give me to such-and-such a man.’ |
Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. |
Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water. |
Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. |
But I can’t recall getting upset while giving away my teenage wife. |
Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati. (3) |
This is the third incredible and amazing quality found in me. |
Saṃvijjanti kho pana me, bhante, kule bhogā. |
And though my family has wealth, |
Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. |
it’s shared without reserve with ethical people of good character. |
Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati. (4) |
This is the fourth incredible and amazing quality found in me. |
Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; |
When I pay homage to a mendicant, |
sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. |
I do so carefully, not carelessly. |
Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati. (5) |
This is the fifth incredible and amazing quality found in me. |
So ce, bhante, me āyasmā dhammaṃ deseti; |
If that venerable teaches me the Dhamma, |
sakkaccaṃyeva suṇomi, no asakkaccaṃ. |
I listen carefully, not carelessly. |
No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. |
But if they don’t teach me the Dhamma, I teach them. |
Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati. (6) |
This is the sixth incredible and amazing quality found in me. |
Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti: |
It’s not unusual for deities to come to me and announce: |
‘svākkhāto, gahapati, bhagavatā dhammo’ti. |
‘Householder, the Buddha’s teaching is well explained!’ |
Evaṃ vutte, ahaṃ, bhante, tā devatā evaṃ vadāmi: |
When they say this I say to them: |
‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. |
‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’ |
Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ: |
But I don’t recall getting too excited by the fact that |
‘maṃ vā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. |
the deities come to me, and I have a conversation with them. |
Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati. (7) |
This is the seventh incredible and amazing quality found in me. |
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni, nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmi. |
Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up. |
Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. (8) |
This is the eighth incredible and amazing quality found in me. |
Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. |
These eight amazing and incredible qualities are found in me. |
Na ca kho ahaṃ jānāmi— |
But I don’t know |
katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti. |
what eight amazing and incredible qualities the Buddha was referring to.” |
Atha kho so bhikkhu uggassa gahapatino vesālikassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. |
Then that mendicant, after taking alms-food in Ugga of Vesālī’s home, got up from his seat and left. |
Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then after the meal, on his return from alms-round, he went to the Buddha, bowed, and sat down to one side. |
Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā vesālikena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi. |
He informed the Buddha of all he had discussed with the householder Ugga of Vesālī. The Buddha said: |
“Sādhu sādhu, bhikkhu. |
“Good, good, mendicant! |
Yathā taṃ uggo gahapati vesāliko sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati vesāliko mayā byākato. |
When I declared that the householder Ugga of Vesālī was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you. |
Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārehī”ti. |
You should remember the householder Ugga of Vesālī as someone who has these eight amazing and incredible qualities.” |
22. Dutiyauggasutta |
22. With Ugga of the Village of Hatthi |
Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. |
At one time the Buddha was staying in the land of the Vajjis at the village of Hatthi. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the mendicants: |
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārethā”ti. |
“Mendicants, you should remember the householder Ugga of Hatthi as someone who has eight amazing and incredible qualities.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino hatthigāmakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Hatthi, where he sat on the seat spread out. |
Atha kho uggo gahapati hatthigāmako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ hatthigāmakaṃ so bhikkhu etadavoca: |
Then Ugga of Hatthi went up to that mendicant, bowed, and sat down to one side. The mendicant said to him: |
“aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. |
“Householder, the Buddha declared that you have eight amazing and incredible qualities. |
Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato”ti? |
What are the eight qualities that he spoke of?” |
“Na kho ahaṃ, bhante, jānāmi: |
“Sir, I don’t know |
‘katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti. |
what eight amazing and incredible qualities the Buddha was referring to. |
Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, |
But these eight amazing and incredible qualities are found in me. |
taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, gahapatī”ti kho so bhikkhu uggassa gahapatino hatthigāmakassa paccassosi. |
“Yes, householder,” replied the mendicant. |
Uggo gahapati hatthigāmako etadavoca: |
Ugga of Hatthi said this: |
“yadāhaṃ, bhante, nāgavane paricaranto bhagavantaṃ paṭhamaṃ dūratova addasaṃ; |
“Sir, when I first saw the Buddha off in the distance I was partying in the Dragon’s Park. |
saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi, surāmado ca pahīyi. |
My heart was inspired as soon as I saw him, and I sobered up. |
Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati. (1) |
This is the first incredible and amazing quality found in me. |
So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. |
With confident heart I paid homage to the Buddha. |
Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ— |
The Buddha taught me step by step, with |
dānakathaṃ sīlakathaṃ saggakathaṃ; |
a talk on giving, ethical conduct, and heaven. |
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. |
Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi— |
And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: |
dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
suffering, its origin, its cessation, and the path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; |
Just as a clean cloth rid of stains would properly absorb dye, |
evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: |
in that very seat the stainless, immaculate vision of the Dhamma arose in me: |
‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti. |
‘Everything that has a beginning has an end.’ |
So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. |
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. |
Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati. (2) |
This is the second incredible and amazing quality found in me. |
Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. |
I had four teenage wives. |
Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ: |
And I went to them and said: |
‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. |
‘Sisters, I’ve undertaken the five training rules with celibacy as fifth. |
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. |
If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families. |
Hoti vā pana purisādhippāyo, kassa vo dammī’ti? |
Or would you prefer if I gave you to another man?’ |
Evaṃ vutte, sā, bhante, jeṭṭhā pajāpati maṃ etadavoca: |
When I said this, my eldest wife said to me: |
‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. |
‘My lord, please give me to such-and-such a man.’ |
Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. |
Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water. |
Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. |
But I can’t recall getting upset while giving away my teenage wife. |
Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati. (3) |
This is the third incredible and amazing quality found in me. |
Saṃvijjanti kho pana me, bhante, kule bhogā. |
And though my family has wealth, |
Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. |
it’s shared without reserve with ethical people of good character. |
Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati. (4) |
This is the fourth incredible and amazing quality found in me. |
Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; |
When I pay homage to a mendicant, |
sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. |
I do so carefully, not carelessly. |
So ce me āyasmā dhammaṃ deseti; |
If that venerable teaches me the Dhamma, |
sakkaccaṃyeva suṇomi, no asakkaccaṃ. |
I listen carefully, not carelessly. |
No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. |
But if they don’t teach me the Dhamma, I teach them. |
Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati. (5) |
This is the fifth incredible and amazing quality found in me. |
Anacchariyaṃ kho pana, bhante, saṃghe nimantite devatā upasaṅkamitvā ārocenti: |
It’s not unusual for deities to come to me when the Saṅgha has been invited and announce: |
‘asuko, gahapati, bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī asuko diṭṭhippatto asuko saddhāvimutto asuko dhammānusārī asuko saddhānusārī asuko sīlavā kalyāṇadhammo asuko dussīlo pāpadhammo’ti. |
‘Householder, that mendicant is freed both ways. That one is freed by wisdom. That one is a direct witness. That one is attained to view. That one is freed by faith. That one is a follower of the teachings. That one is a follower by faith. That one is ethical, of good character. That one is unethical, of bad character.’ |
Saṃghaṃ kho panāhaṃ, bhante, parivisanto nābhijānāmi evaṃ cittaṃ uppādento: |
But while I’m serving the Saṅgha I don’t recall thinking: |
‘imassa vā thokaṃ demi imassa vā bahukan’ti. |
‘Let me give this one just a little, and that one a lot.’ |
Atha khvāhaṃ, bhante, samacittova demi. |
Rather, I give impartially. |
Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati. (6) |
This is the sixth incredible and amazing quality found in me. |
Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti: |
It’s not unusual for deities to come to me and announce: |
‘svākkhāto, gahapati, bhagavatā dhammo’ti. |
‘Householder, the Buddha’s teaching is well explained!’ |
Evaṃ vutte, ahaṃ, bhante, tā devatā evaṃ vademi: |
When they say this I say to them: |
‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. |
‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’ |
Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ: |
But I don’t recall getting too excited by the fact that |
‘maṃ tā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. |
the deities come to me, and I have a conversation with them. |
Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati. (7) |
This is the seventh incredible and amazing quality found in me. |
Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya: |
If I pass away before the Buddha, it wouldn’t be surprising if the Buddha declares of me: |
‘natthi taṃ saṃyojanaṃ yena saṃyutto uggo gahapati hatthigāmako puna imaṃ lokaṃ āgaccheyyā’ti. |
‘The householder Ugga of Hatthi is bound by no fetter that might return him to this world.’ |
Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. (8) |
This is the eighth incredible and amazing quality found in me. |
Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. |
These eight amazing and incredible qualities are found in me. |
Na ca kho ahaṃ jānāmi: |
But I don’t know |
‘katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’”ti. |
what eight amazing and incredible qualities the Buddha was referring to.” |
Atha kho so bhikkhu uggassa gahapatino hatthigāmakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. |
Then that mendicant, after taking alms-food in Ugga of Hatthi’s home, got up from his seat and left. |
Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then after the meal, on his return from alms-round, he went to the Buddha, bowed, and sat down to one side. |
Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā hatthigāmakena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi. |
He informed the Buddha of all he had discussed with the householder Ugga of the village of Hatthi. The Buddha said: |
“Sādhu sādhu, bhikkhu. |
“Good, good, mendicant! |
Yathā taṃ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato. |
When I declared that the householder Ugga of the village of Hatthi was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you. |
Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārehī”ti. |
You should remember the householder Ugga of Hatthi as someone who has these eight amazing and incredible qualities.” |
23. Paṭhamahatthakasutta |
23. With Hatthaka (1st) |
Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. |
At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the mendicants: |
“sattahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. |
“Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has seven amazing and incredible qualities. |
Katamehi sattahi? |
What seven? |
Saddho hi, bhikkhave, hatthako āḷavako; |
He’s faithful, |
sīlavā, bhikkhave, hatthako āḷavako; |
ethical, |
hirīmā, bhikkhave, hatthako āḷavako; |
conscientious, |
ottappī, bhikkhave, hatthako āḷavako; |
prudent, |
bahussuto, bhikkhave, hatthako āḷavako; |
learned, |
cāgavā, bhikkhave, hatthako āḷavako; |
generous, |
paññavā, bhikkhave, hatthako āḷavako— |
and wise. |
imehi kho, bhikkhave, sattahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā”ti. |
You should remember the householder Hatthaka of Āḷavī as someone who has these seven amazing and incredible qualities.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Hatthaka of Āḷavī, where he sat on the seat spread out. |
Atha kho hatthako āḷavako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ so bhikkhu etadavoca: |
Then Hatthaka went up to that mendicant, bowed, and sat down to one side. The mendicant said to Hatthaka: |
“Sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. |
“Householder, the Buddha declared that you have seven amazing and incredible qualities. |
Katamehi sattahi? |
What seven? |
‘Saddho, bhikkhave, hatthako āḷavako; |
He said that you’re faithful, |
sīlavā … pe … |
ethical, |
hirīmā … |
conscientious, |
ottappī … |
prudent, |
bahussuto … |
learned, |
cāgavā … |
generous, |
paññavā, bhikkhave, hatthako āḷavako’ti. |
and wise. |
Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti. |
The Buddha declared that you have these seven amazing and incredible qualities.” |
“Kaccittha, bhante, na koci gihī ahosi odātavasano”ti? |
“But sir, I trust that no white-clothed lay people were present?” |
“Na hettha, āvuso, koci gihī ahosi odātavasano”ti. |
“No, there weren’t any white-clothed lay people present.” |
“Sādhu, bhante, yadettha na koci gihī ahosi odātavasano”ti. |
“That’s good, sir.” |
Atha kho so bhikkhu hatthakassa āḷavakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. |
Then that mendicant, after taking alms-food in Hatthaka of Āḷavī’s home, got up from his seat and left. |
Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then after the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him of what he had discussed with the householder Hatthaka. The Buddha said: |
“Sādhu sādhu, bhikkhu. |
“Good, good, mendicant! |
Appiccho so, bhikkhu, kulaputto. |
That son of a good family has few wishes. |
Santeyeva attani kusaladhamme na icchati parehi ñāyamāne. |
He doesn’t want his own good qualities to be made known to others. |
Tena hi tvaṃ, bhikkhu, imināpi aṭṭhamena acchariyena abbhutena dhammena samannāgataṃ hatthakaṃ āḷavakaṃ dhārehi, yadidaṃ appicchatāyā”ti. |
Well then, mendicant, you should remember the householder Hatthaka of Āḷavī as someone who has this eighth amazing and incredible quality, that is, fewness of wishes.” |
24. Dutiyahatthakasutta |
24. With Hatthaka (2nd) |
Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. |
At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine. |
Atha kho hatthako āḷavako pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ bhagavā etadavoca: |
Then the householder Hatthaka of Āḷavī, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to Hatthaka: |
“mahatī kho tyāyaṃ, hatthaka, parisā. |
“Hatthaka, you have a large following. |
Kathaṃ pana tvaṃ, hatthaka, imaṃ mahatiṃ parisaṃ saṅgaṇhāsī”ti? |
How do you bring together such a large following?” |
“Yānimāni, bhante, bhagavatā desitāni cattāri saṅgahavatthūni, tehāhaṃ imaṃ mahatiṃ parisaṃ saṅgaṇhāmi. |
“Sir, I bring together such a large following by using the four ways of being inclusive as taught by the Buddha. |
Ahaṃ, bhante, yaṃ jānāmi: |
When I know that a person |
‘ayaṃ dānena saṅgahetabbo’ti, taṃ dānena saṅgaṇhāmi; |
can be included by a gift, I include them by giving a gift. |
yaṃ jānāmi: |
When I know that a person |
‘ayaṃ peyyavajjena saṅgahetabbo’ti, taṃ peyyavajjena saṅgaṇhāmi; |
can be included by kind speech, I include them by kind speech. |
yaṃ jānāmi: |
When I know that a person |
‘ayaṃ atthacariyāya saṅgahetabbo’ti, taṃ atthacariyāya saṅgaṇhāmi; |
can be included by taking care of them, I include them by caring for them. |
yaṃ jānāmi: |
When I know that a person |
‘ayaṃ samānattatāya saṅgahetabbo’ti, taṃ samānattatāya saṅgaṇhāmi. |
can be included by equality, I include them by treating them equally. |
Saṃvijjanti kho pana me, bhante, kule bhogā. |
But also, sir, my family is wealthy. |
Daliddassa kho no tathā sotabbaṃ maññantī”ti. |
They wouldn’t think that a poor person was worth listening to in the same way.” |
“Sādhu sādhu, hatthaka. |
“Good, good, Hatthaka! |
Yoni kho tyāyaṃ, hatthaka, mahatiṃ parisaṃ saṅgahetuṃ. |
This is the right way to bring together a large following. |
Ye hi keci, hatthaka, atītamaddhānaṃ mahatiṃ parisaṃ saṅgahesuṃ, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgahesuṃ. |
Whether in the past, future, or present, all those who have brought together a large following have done so by using these four ways of being inclusive.” |
Yepi hi keci, hatthaka, anāgatamaddhānaṃ mahatiṃ parisaṃ saṅgaṇhissanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhissanti. |
|
Yepi hi keci, hatthaka, etarahi mahatiṃ parisaṃ saṅgaṇhanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhantī”ti. |
|
Atha kho hatthako āḷavako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then the Buddha educated, encouraged, fired up, and inspired Hatthaka of Āḷavī with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving. |
Atha kho bhagavā acirapakkante hatthake āḷavake bhikkhū āmantesi: |
Then, not long after Hatthaka had left, the Buddha addressed the mendicants: |
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. |
“Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has eight amazing and incredible qualities. |
Katamehi aṭṭhahi? |
What eight? |
Saddho, bhikkhave, hatthako āḷavako; |
He’s faithful, |
sīlavā, bhikkhave … pe … |
ethical, |
hirīmā … |
conscientious, |
ottappī … |
prudent, |
bahussuto … |
learned, |
cāgavā … |
generous, |
paññavā, bhikkhave, hatthako āḷavako; |
wise, |
appiccho, bhikkhave, hatthako āḷavako. |
and has few wishes. |
Imehi kho, bhikkhave, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā”ti. |
You should remember the householder Hatthaka of Āḷavī as someone who has these eight amazing and incredible qualities.” |
25. Mahānāmasutta |
25. With Mahānāma |
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. |
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. |
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca: |
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: |
“kittāvatā nu kho, bhante, upāsako hotī”ti? |
“Sir, how is a lay follower defined?” |
“Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; |
“Mahānāma, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, |
ettāvatā kho, mahānāma, upāsako hotī”ti. |
you’re considered to be a lay follower.” |
“Kittāvatā pana, bhante, upāsako sīlavā hotī”ti? |
“But how is an ethical lay follower defined?” |
“Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti; |
“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence, |
ettāvatā kho, mahānāma, upāsako sīlavā hotī”ti. |
they’re considered to be an ethical lay follower.” |
“Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti? |
“But how do we define a lay follower who is practicing to benefit themselves, not others?” |
“Yato kho, mahānāma, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti; |
“A lay follower is accomplished in faith, but doesn’t encourage others to do the same. |
attanāva sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; |
They’re accomplished in ethical conduct, but don’t encourage others to do the same. |
attanāva cāgasampanno hoti, no paraṃ cāgasampadāya samādapeti; |
They’re accomplished in generosity, but don’t encourage others to do the same. |
attanāva bhikkhūnaṃ dassanakāmo hoti, no paraṃ bhikkhūnaṃ dassane samādapeti; |
They like to see the mendicants, but don’t encourage others to do the same. |
attanāva saddhammaṃ sotukāmo hoti, no paraṃ saddhammassavane samādapeti; |
They like to hear the true teaching, but don’t encourage others to do the same. |
attanāva sutānaṃ dhammānaṃ dhāraṇajātiko hoti, no paraṃ dhammadhāraṇāya samādapeti; |
They readily memorize the teachings they’ve heard, but don’t encourage others to do the same. |
attanāva sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, no paraṃ atthūpaparikkhāya samādapeti; |
They examine the meaning of the teachings they’ve memorized, but don’t encourage others to do the same. |
attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. |
Understanding the meaning and the teaching, they practice accordingly, but they don’t encourage others to do the same. |
Ettāvatā kho, mahānāma, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti. |
That’s how we define a lay follower who is practicing to benefit themselves, not others.” |
“Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti? |
“But how do we define a lay follower who is practicing to benefit both themselves and others?” |
“Yato kho, mahānāma, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; |
“A lay follower is accomplished in faith and encourages others to do the same. |
attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; |
They’re accomplished in ethical conduct and encourage others to do the same. |
attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti; |
They’re accomplished in generosity and encourage others to do the same. |
attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; |
They like to see the mendicants and encourage others to do the same. |
attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti; |
They like to hear the true teaching and encourage others to do the same. |
attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; |
They readily memorize the teachings they’ve heard and encourage others to do the same. |
attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti, |
They examine the meaning of the teachings they’ve memorized and encourage others to do the same. |
attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. |
Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same. |
Ettāvatā kho, mahānāma, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti. |
That’s how we define a lay follower who is practicing to benefit both themselves and others.” |
26. Jīvakasutta |
26. With Jīvaka |
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. |
At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. |
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca: |
Then Jīvaka Komārabhacca went up to the Buddha, bowed, sat down to one side, and said to him: |
“kittāvatā nu kho, bhante, upāsako hotī”ti? |
“Sir, how is a lay follower defined?” |
“Yato kho, jīvaka, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; |
“Jīvaka, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, |
ettāvatā kho, jīvaka, upāsako hotī”ti. |
you’re considered to be a lay follower.” |
“Kittāvatā pana, bhante, upāsako sīlavā hotī”ti? |
“But how is an ethical lay follower defined?” |
“Yato kho, jīvaka, upāsako pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti; |
“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence, |
ettāvatā kho, jīvaka, upāsako sīlavā hotī”ti. |
they’re considered to be an ethical lay follower.” |
“Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti? |
“But how do we define a lay follower who is practicing to benefit themselves, not others?” |
“Yato kho, jīvaka, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti … pe … |
“A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct … they’re accomplished in generosity … they like to see the mendicants … they like to hear the true teaching … they memorize the teachings … they examine the meaning … |
attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. |
Understanding the meaning and the teaching, they practice accordingly, but they don’t encourage others to do the same. |
Ettāvatā kho, jīvaka, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti. |
That’s how we define a lay follower who is practicing to benefit themselves, not others.” |
“Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti? |
“But how do we define a lay follower who is practicing to benefit both themselves and others?” |
“Yato kho, jīvaka, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; |
“A lay follower is accomplished in faith and encourages others to do the same. |
attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; |
They’re accomplished in ethical conduct and encourage others to do the same. |
attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti; |
They’re accomplished in generosity and encourage others to do the same. |
attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; |
They like to see the mendicants and encourage others to do the same. |
attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti; |
They like to hear the true teaching and encourage others to do the same. |
attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; |
They readily memorize the teachings they’ve heard and encourage others to do the same. |
attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti; |
They examine the meaning of the teachings they’ve memorized and encourage others to do the same. |
attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. |
Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same. |
Ettāvatā kho, jīvaka, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti. |
That’s how we define a lay follower who is practicing to benefit both themselves and others.” |
27. Paṭhamabalasutta |
27. Powers (1st) |
“Aṭṭhimāni, bhikkhave, balāni. |
“Mendicants, there are these eight powers. |
Katamāni aṭṭha? |
What eight? |
Ruṇṇabalā, bhikkhave, dārakā, kodhabalā mātugāmā, āvudhabalā corā, issariyabalā rājāno, ujjhattibalā bālā, nijjhattibalā paṇḍitā, paṭisaṅkhānabalā bahussutā, khantibalā samaṇabrāhmaṇā— |
Crying is the power of babies. Anger is the power of females. Weapons are the power of bandits. Sovereignty is the power of rulers. Complaining is the power of fools. Reason is the power of the astute. Reflection is the power of the learned. Patience is the power of ascetics and brahmins. |
imāni kho, bhikkhave, aṭṭha balānī”ti. |
These are the eight powers.” |
28. Dutiyabalasutta |
28. Powers (2nd) |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca: |
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti: |
“Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: |
‘khīṇā me āsavā’”ti? |
‘My defilements have ended.’” |
“Aṭṭha, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti: |
“Sir, a mendicant who has ended the defilements has eight powers that qualify them to claim: |
‘khīṇā me āsavā’ti. |
‘My defilements have ended.’ |
Katamāni aṭṭha? |
What eight? |
Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. |
Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. |
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti: |
This is a power that a mendicant who has ended the defilements relies on to claim: |
‘khīṇā me āsavā’ti. (1) |
‘My defilements have ended.’ |
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. |
Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. |
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti: |
This is a power that a mendicant who has ended the defilements relies on to claim: |
‘khīṇā me āsavā’ti. (2) |
‘My defilements have ended.’ |
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. |
Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences. |
Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti: |
This is a power that a mendicant who has ended the defilements relies on to claim: |
‘khīṇā me āsavā’ti. (3) |
‘My defilements have ended.’ |
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. |
Furthermore, a mendicant with defilements ended has well developed the four kinds of remembering meditation. |
Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti: |
This is a power that a mendicant who has ended the defilements relies on to claim: |
‘khīṇā me āsavā’ti. (4) |
‘My defilements have ended.’ |
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro iddhipādā bhāvitā honti subhāvitā … pe … |
Furthermore, a mendicant with defilements ended has well developed the four bases of psychic power … |
pañcindriyāni bhāvitāni honti subhāvitāni … pe … |
the five faculties … |
satta bojjhaṅgā bhāvitā honti subhāvitā … pe … |
the seven awakening factors … |
ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. |
the noble eightfold path. |
Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti: |
This is a power that a mendicant who has ended the defilements relies on to claim: |
‘khīṇā me āsavā’ti. (5–8.) |
‘My defilements have ended.’ |
Imāni kho, bhante, aṭṭha khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti: |
A mendicant who has ended the defilements has these eight powers that qualify them to claim: |
‘khīṇā me āsavā’”ti. |
‘My defilements have ended.’” |
29. Akkhaṇasutta |
29. Lost Opportunities |
“‘Khaṇakicco loko, khaṇakicco loko’ti, bhikkhave, assutavā puthujjano bhāsati, no ca kho so jānāti khaṇaṃ vā akkhaṇaṃ vā. |
“‘Now is the time! Now is the time!’ So says an uneducated ordinary person. But they don’t know whether it’s time or not. |
Aṭṭhime, bhikkhave, akkhaṇā asamayā brahmacariyavāsāya. |
Mendicants, there are eight lost opportunities for spiritual practice. |
Katame aṭṭha? |
What eight? |
Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; |
Firstly, a Realized One has arisen in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. |
ayañca puggalo nirayaṃ upapanno hoti. |
But a person has been reborn in hell. |
Ayaṃ, bhikkhave, paṭhamo akkhaṇo asamayo brahmacariyavāsāya. (1) |
This is the first lost opportunity for spiritual practice. |
Puna caparaṃ, bhikkhave, tathāgato ca loke uppanno hoti … pe … satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; |
Furthermore, a Realized One has arisen in the world. |
ayañca puggalo tiracchānayoniṃ upapanno hoti … pe …. (2) |
But a person has been reborn in the animal realm. This is the second lost opportunity. |
Puna caparaṃ, bhikkhave … pe … |
Furthermore, a Realized One has arisen in the world. |
ayañca puggalo pettivisayaṃ upapanno hoti … pe …. (3) |
But a person has been reborn in the ghost realm. This is the third lost opportunity. |
Puna caparaṃ, bhikkhave … pe … |
Furthermore, a Realized One has arisen in the world. |
ayañca puggalo aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti … pe …. (4) |
But a person has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity. |
Puna caparaṃ, bhikkhave … pe … |
Furthermore, a Realized One has arisen in the world. |
ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ … pe …. (5) |
But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity … |
Puna caparaṃ, bhikkhave … pe … ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano: |
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: |
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti … pe …. (6) |
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity … |
Puna caparaṃ, bhikkhave … pe … |
Furthermore, a Realized One has arisen in the world. |
ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo appaṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. |
And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish the well said from the poorly said. |
Ayaṃ, bhikkhave, sattamo akkhaṇo asamayo brahmacariyavāsāya. (7) |
This is the seventh lost opportunity … |
Puna caparaṃ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṃ sammāsambuddho … pe … satthā devamanussānaṃ buddho bhagavā. |
Furthermore, a Realized One has arisen in the world … |
Dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. |
But he doesn’t teach the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said. |
Ayaṃ, bhikkhave, aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. (8) |
This is the eighth lost opportunity … |
Ime kho, bhikkhave, aṭṭha akkhaṇā asamayā brahmacariyavāsāya. |
There are these eight lost opportunities for spiritual practice. |
Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāya. |
Mendicants, there is just one opportunity for spiritual practice. |
Katamo eko? |
What is that one? |
Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. |
It’s when a Realized One has arisen in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. |
Dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. |
He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said. |
Ayaṃ, bhikkhave, ekova khaṇo ca samayo ca brahmacariyavāsāyāti. |
This is the one opportunity for spiritual practice. |
Manussalābhaṃ laddhāna, |
When you’ve gained the human state, |
saddhamme suppavedite; |
and the true teaching has been proclaimed, |
Ye khaṇaṃ nādhigacchanti, |
if you don’t seize the moment |
atināmenti te khaṇaṃ. |
it’ll pass you by. |
Bahū hi akkhaṇā vuttā, |
For many wrong times are spoken of, |
maggassa antarāyikā; |
which obstruct the path. |
Kadāci karahaci loke, |
Only on rare occasions |
uppajjanti tathāgatā. |
does a Realized One arise. |
Tayidaṃ sammukhībhūtaṃ, |
If you find yourself in their presence, |
yaṃ lokasmiṃ sudullabhaṃ; |
so hard to find in the world, |
Manussapaṭilābho ca, |
and if you’ve gained a human birth, |
saddhammassa ca desanā; |
and the teaching of the Dhamma; |
Alaṃ vāyamituṃ tattha, |
that’s enough to make an effort, |
attakāmena jantunā. |
for a person who loves themselves. |
Kathaṃ vijaññā saddhammaṃ, |
How is the true teaching to be understood |
khaṇo ve mā upaccagā; |
so that the moment doesn’t pass you by? |
Khaṇātītā hi socanti, |
For if you miss your moment |
nirayamhi samappitā. |
you’ll grieve when you’re sent to hell. |
Idha ce naṃ virādheti, |
If you fail to achieve |
saddhammassa niyāmataṃ; |
certainty regarding the true teaching |
Vāṇijova atītattho, |
you’ll regret it for a long time, |
cirattaṃ anutapissati. |
like a trader who loses a profit. |
Avijjānivuto poso, |
A man hindered by ignorance, |
saddhammaṃ aparādhiko; |
a failure in the true teaching, |
Jātimaraṇasaṃsāraṃ, |
will long undergo |
ciraṃ paccanubhossati. |
transmigration through birth and death. |
Ye ca laddhā manussattaṃ, |
Those who’ve gained the human state |
saddhamme suppavedite; |
when the true teaching has been proclaimed, |
Akaṃsu satthu vacanaṃ, |
and have completed what the Teacher taught— |
karissanti karonti vā. |
or will do so, or are doing so now— |
Khaṇaṃ paccaviduṃ loke, |
have realized the right time in the world |
brahmacariyaṃ anuttaraṃ; |
for the supreme spiritual life. |
Ye maggaṃ paṭipajjiṃsu, |
You should live guarded, ever rememberful, |
tathāgatappaveditaṃ. |
not soaked with defilements, |
Ye saṃvarā cakkhumatā, |
among those restrained ones |
desitādiccabandhunā; |
who have practiced the path |
Tesu gutto sadā sato, |
proclaimed by the Realized One, the one with vision, |
vihare anavassuto. |
and taught by the Kinsman of the Sun. |
Sabbe anusaye chetvā, |
Having cut off all underlying tendencies |
māradheyyaparānuge; |
that follow those drifting in Māra’s dominion, |
Te ve pāraṅgatā loke, |
they’re the ones in this world who’ve truly gone beyond, |
ye pattā āsavakkhayan”ti. |
having reached the ending of defilements.” |
30. Anuruddhamahāvitakkasutta |
30. Anuruddha and the Great Thoughts |
Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye. |
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. |
Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṃsadāye. |
And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Eastern Bamboo Park. |
Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Anuruddha was in private retreat this thought came to his mind: |
“appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; |
“This teaching is for those of few wishes, not those of many wishes. |
santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa; |
It’s for the contented, not the discontented. |
pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; |
It’s for the secluded, not those who enjoy company. |
āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; |
It’s for the energetic, not the lazy. |
upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa; |
It’s for the rememberful, not the unrememberful. |
samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; |
It’s for those with undistractible-lucidity, not those without undistractible-lucidity. |
paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā”ti. |
It’s for the wise, not the witless.” |
Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṃsadāye āyasmato anuruddhassa sammukhe pāturahosi. |
Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anurruddha in the Eastern Bamboo Park in the land of the Cetīs, |
Nisīdi bhagavā paññatte āsane. |
and sat on the seat spread out. |
Āyasmāpi kho anuruddho bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Anuruddha bowed to the Buddha and sat down to one side. |
Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca: |
The Buddha said to him: |
“Sādhu sādhu, anuruddha. |
“Good, good, Anuruddha! |
Sādhu kho tvaṃ, anuruddha, yaṃ taṃ mahāpurisavitakkaṃ vitakkesi: |
It’s good that you reflect on these thoughts of a great man: |
‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; |
‘This teaching is for those of few wishes, not those of many wishes. |
santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa; |
It’s for the contented, not the discontented. |
pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; |
It’s for the secluded, not those who enjoy company. |
āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; |
It’s for the energetic, not the lazy. |
upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa; |
It’s for the rememberful, not the unrememberful. |
samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; |
It’s for those with undistractible-lucidity, not those without undistractible-lucidity. |
paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’ti. |
It’s for the wise, not the witless.’ |
Tena hi tvaṃ, anuruddha, imampi aṭṭhamaṃ mahāpurisavitakkaṃ vitakkehi: |
Well then, Anuruddha, you should also reflect on the following eighth thought of a great man: |
‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti. |
‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ |
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi. |
First you’ll reflect on these eight thoughts of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi. |
You’ll enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṃvedissasi yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharissasi. |
You’ll enter and remain in the third jhāna, where you’ll 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.’ |
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharissasi. |
Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. |
Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro; |
First you’ll reflect on these eight thoughts of a great man, and you’ll get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child. |
evamevaṃ te paṃsukūlacīvaraṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
It will be for your enjoyment, relief, and comfort, and to reach nirvana. |
Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano; |
As you live contented your scraps of alms-food will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child. |
evamevaṃ te piṇḍiyālopabhojanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
It will be for your enjoyment, relief, and comfort, and to reach nirvana. |
Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ; |
As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered seems to a householder or householder’s child. |
evamevaṃ te rukkhamūlasenāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
It will be for your enjoyment, relief, and comfort, and to reach nirvana. |
Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno; |
As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child. |
evamevaṃ te tiṇasanthārakasayanāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
It will be for your enjoyment, relief, and comfort, and to reach nirvana. |
Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṃ—sappi navanītaṃ telaṃ madhu phāṇitaṃ; |
As you live contented your fermented urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, molasses, and salt—seem to a householder or householder’s child. |
evamevaṃ te pūtimuttabhesajjaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
It will be for your enjoyment, relief, and comfort, and to reach nirvana. |
Tena hi tvaṃ, anuruddha, āyatikampi vassāvāsaṃ idheva cetīsu pācīnavaṃsadāye vihareyyāsī”ti. |
Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Eastern Bamboo Park.” |
“Evaṃ, bhante”ti kho āyasmā anuruddho bhagavato paccassosi. |
“Yes, sir,” Anuruddha replied. |
Atha kho bhagavā āyasmantaṃ anuruddhaṃ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—cetīsu pācīnavaṃsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti. |
After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas. |
Nisīdi bhagavā paññatte āsane. |
He sat on the seat spread out |
Nisajja kho bhagavā bhikkhū āmantesi: |
and addressed the mendicants: |
“aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṃ suṇātha … pe … |
“Mendicants, I will teach you the eight thoughts of a great man. Listen … |
katame ca, bhikkhave, aṭṭha mahāpurisavitakkā? |
And what are the eight thoughts of a great man? |
Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassa; |
This teaching is for those of few wishes, not those of many wishes. |
santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassa; |
It’s for the contented, not the discontented. |
pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; |
It’s for the secluded, not those who enjoy company. |
āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassa; |
It’s for the energetic, not the lazy. |
upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissa; |
It’s for the rememberful, not the unrememberful. |
samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassa; |
It’s for those with undistractible-lucidity, not those without undistractible-lucidity. |
paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassa; |
It’s for the wise, not the witless. |
nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino. |
It’s for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate. |
‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, |
‘This teaching is for those of few wishes, not those of many wishes.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṃ jāneyyun’ti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṃ jāneyyun’ti na icchati, pavivitto samāno ‘pavivittoti maṃ jāneyyun’ti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṃ jāneyyun’ti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṃ jāneyyun’ti na icchati, samāhito samāno ‘samāhitoti maṃ jāneyyun’ti na icchati, paññavā samāno ‘paññavāti maṃ jāneyyun’ti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṃ jāneyyun’ti na icchati. |
A mendicant with few wishes doesn’t wish: ‘May they know me as having few wishes!’ When contented, they don’t wish: ‘May they know me as contented!’ When secluded, they don’t wish: ‘May they know me as secluded!’ When energetic, they don’t wish: ‘May they know me as energetic!’ When rememberful, they don’t wish: ‘May they know me as rememberful!’ When undistractify-&-lucidifyd, they don’t wish: ‘May they know me as undistractify-&-lucidifyd!’ When wise, they don’t wish: ‘May they know me as wise!’ When not enjoying proliferation, they don’t wish: ‘May they know me as one who doesn’t enjoy proliferating!’ |
‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, |
‘This teaching is for those of few wishes, not those of many wishes.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1) |
That’s what I said, and this is why I said it. |
‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? |
‘This teaching is for the contented, not the discontented.’ That’s what I said, but why did I say it? |
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. |
It’s for a mendicant who’s content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. |
‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, |
‘This teaching is for the contented, not the discontented.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2) |
That’s what I said, and this is why I said it. |
‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? |
‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, but why did I say it? |
Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. |
It’s for a mendicant who lives secluded. But monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit them. |
Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. |
With a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, that mendicant invariably gives each of them a talk emphasizing the topic of dismissal. |
‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, |
‘This teaching is for the secluded, not those who enjoy company.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3) |
That’s what I said, and this is why I said it. |
‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? |
‘This teaching is for the energetic, not the lazy.’ That’s what I said, but why did I say it? |
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
It’s for a mendicant who lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. |
‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, |
‘This teaching is for the energetic, not the lazy.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4) |
That’s what I said, and this is why I said it. |
‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissā’ti, |
‘This teaching is for the rememberful, not the unrememberful.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. |
It’s for a mendicant who’s rememberful. They have utmost remembering and alertness, and can remember and recall what was said and done long ago. |
‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo, muṭṭhassatissā’ti, |
‘This teaching is for the rememberful, not the unrememberful.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5) |
That’s what I said, and this is why I said it. |
‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, |
‘This teaching is for those with undistractible-lucidity, not those without undistractible-lucidity.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati. |
It’s for a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna. |
‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, |
‘This teaching is for those with undistractible-lucidity, not those without undistractible-lucidity.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6) |
That’s what I said, and this is why I said it. |
‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, |
‘This teaching is for the wise, not the witless.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
It’s for a mendicant who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, |
‘This teaching is for the wise, not the witless.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (7) |
That’s what I said, and this is why I said it. |
‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, |
‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. |
It’s for a mendicant whose mind is eager, confident, settled, and decided regarding the cessation of proliferation. |
‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo, nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, |
‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. (8) |
That’s what I said, and this is why I said it.” |
Atha kho āyasmā anuruddho āyatikampi vassāvāsaṃ tattheva cetīsu pācīnavaṃsadāye vihāsi. |
Then Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Eastern Bamboo Park. |
Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
And Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. |
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. |
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” |
Aññataro ca panāyasmā anuruddho arahataṃ ahosīti. |
And Venerable Anuruddha became one of the perfected. |
Atha kho āyasmā anuruddho arahattappatto tāyaṃ velāyaṃ imā gāthāyo abhāsi: |
And on the occasion of attaining perfection he recited these verses: |
“Mama saṅkappamaññāya, |
“Knowing my thoughts, |
satthā loke anuttaro; |
the supreme Teacher in the world |
Manomayena kāyena, |
came to me in a mind-made body, |
iddhiyā upasaṅkami. |
using his psychic power. |
Yathā me ahu saṅkappo, |
He taught me more |
tato uttari desayi; |
than I had thought of. |
Nippapañcarato buddho, |
The Buddha who loves non-proliferation |
nippapañcaṃ adesayi. |
taught me non-proliferation. |
Tassāhaṃ dhammamaññāya, |
Understanding that teaching, |
vihāsiṃ sāsane rato; |
I happily followed his instructions. |
Tisso vijjā anuppattā, |
I’ve attained the three knowledges, |
kataṃ buddhassa sāsanan”ti. |
and have fulfilled the Buddha’s instructions.” |