| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 10 |
Numbered Discourses 10 |
3. Mahāvagga |
3. The Great Chapter |
21. Sīhanādasutta |
21. The Lion’s Roar |
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati. |
“Mendicants, towards evening the lion, king of beasts, emerges from his den, |
Āsayā nikkhamitvā vijambhati. |
yawns, |
Vijambhitvā samantā catuddisaṃ anuviloketi. |
looks all around the four directions, |
Samantā catuddisaṃ anuviloketvā tikkhattuṃ sīhanādaṃ nadati. |
and roars his lion’s roar three times. |
Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. |
Then he sets out on the hunt. |
Taṃ kissa hetu? |
Why is that? |
‘Māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesin’ti. |
Thinking: ‘May I not accidentally injure any little creatures that happen to be in the wrong place.’ |
‘Sīho’ti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. |
‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. |
Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ. |
When the Realized One teaches Dhamma to an assembly, this is his lion’s roar. |
Dasayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. |
Katamāni dasa? |
What ten? |
Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. |
Firstly, the Realized One truly understands the possible as possible and the impossible as impossible. |
Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1) |
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. |
Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. |
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (2) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands where all paths of practice lead. |
Yampi, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (3) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands the world with its many and diverse elements. |
Yampi, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (4) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands the diverse beliefs of sentient beings. |
Yampi, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (5) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. |
Yampi, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (6) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments. |
Yampi … pe … pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (7) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus he recollects his many past lives, with features and details. |
Yampi, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (8) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. |
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. |
Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (9) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. |
Yampi, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (10) |
Since he truly understands this, this is a power of the Realized One. … |
Imāni kho, bhikkhave, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti. |
These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.” |
22. Adhivuttipadasutta |
22. Hypotheses |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“Ye te, ānanda, dhammā tesaṃ tesaṃ adhivuttipadānaṃ abhiññā sacchikiriyāya saṃvattanti, visārado ahaṃ, ānanda, tattha paṭijānāmi. |
“Ānanda, I claim to be assured regarding the teachings that lead to realizing by insight the various different hypotheses. |
‘Tesaṃ tesaṃ tathā tathā dhammaṃ desetuṃ yathā yathā paṭipanno santaṃ vā atthīti ñassati, asantaṃ vā natthīti ñassati, hīnaṃ vā hīnanti ñassati, paṇītaṃ vā paṇītanti ñassati, sauttaraṃ vā sauttaranti ñassati, anuttaraṃ vā anuttaranti ñassati; |
So I am able to teach the Dhamma in appropriate ways to different people. Practicing accordingly, when something exists they’ll know it exists. When it doesn’t exist they’ll know it doesn’t exist. When something is inferior they’ll know it’s inferior. When it’s superior they’ll know it’s superior. When something is not supreme they’ll know it’s not supreme. When it is supreme they’ll know it’s supreme. |
yathā yathā vā pana taṃ ñāteyyaṃ vā daṭṭheyyaṃ vā sacchikareyyaṃ vā tathā tathā ñassati vā dakkhati vā sacchikarissati vā’ti ṭhānametaṃ vijjati. |
And they will know or see or realize it in whatever way it should be known or seen or realized. This is possible. |
Etadānuttariyaṃ, ānanda, ñāṇānaṃ yadidaṃ tattha tattha yathābhūtañāṇaṃ. |
But this is the unsurpassable knowledge, that is: truly knowing each and every case. |
Etasmā cāhaṃ, ānanda, ñāṇā aññaṃ ñāṇaṃ uttaritaraṃ vā paṇītataraṃ vā natthīti vadāmi. |
And Ānanda, I say that there is no other knowledge better or finer than this. |
Dasayimāni, ānanda, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. |
Katamāni dasa? |
What ten? |
Idhānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. |
Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible. |
Yampānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1) |
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. |
Puna caparaṃ, ānanda, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. |
Yampānanda … pe … idampānanda … pe …. (2) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, ānanda, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands where all paths of practice lead. |
Yampānanda … pe … idampānanda … pe …. (3) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, ānanda, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands the world with its many and diverse elements. |
Yampānanda … pe … idampānanda … pe …. (4) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, ānanda, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands the diverse beliefs of sentient beings. |
Yampānanda … pe … idampānanda … pe …. (5) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, ānanda, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. |
Yampānanda … pe … idampānanda … pe …. (6) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, ānanda, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments. |
Yampānanda … pe … idampānanda … pe …. (7) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, ānanda, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
Furthermore, the Realized One recollects many kinds of past lives, with features and details. |
Yampānanda … pe … idampānanda … pe …. (8) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, ānanda, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti. |
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. |
Yampānanda … pe … idampānanda … pe …. (9) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, ānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. |
Yampānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ … pe … sacchikatvā upasampajja viharati. Idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (10) |
Since he truly understands this, this is a power of the Realized One. … |
Imāni kho, ānanda, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti. |
These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.” |
23. Kāyasutta |
23. Body |
“Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya. |
“Mendicants, there are things that should be given up by the body, not by speech. |
Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena. |
There are things that should be given up by speech, not by the body. |
Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. |
There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. |
Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya? |
And what are the things that should be given up by the body, not by speech? |
Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ kāyena. |
It’s when a mendicant has committed a certain unskillful offense by way of body. |
Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu: |
After examination, sensible spiritual companions say this to them: |
‘āyasmā kho akusalaṃ āpanno kiñci desaṃ kāyena. |
‘Venerable, you’ve committed a certain unskillful offense by way of body. |
Sādhu vatāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvetū’ti. |
Please give up that bad bodily conduct and develop good bodily conduct.’ |
So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti. |
When spoken to by their sensible spiritual companions they give up that bad bodily conduct and develop good bodily conduct. |
Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya. |
These are the things that should be given up by the body, not by speech. |
Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena? |
And what are the things that should be given up by speech, not by the body? |
Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ vācāya. |
It’s when a mendicant has committed a certain unskillful offense by way of speech. |
Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu: |
After examination, sensible spiritual companions say this to them: |
‘āyasmā kho akusalaṃ āpanno kiñci desaṃ vācāya. |
‘Venerable, you’ve committed a certain unskillful offense by way of speech. |
Sādhu vatāyasmā vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvetū’ti. |
Please give up that bad verbal conduct and develop good verbal conduct.’ |
So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti. |
When spoken to by their sensible spiritual companions they give up that bad verbal conduct and develop good verbal conduct. |
Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena. |
These are the things that should be given up by speech, not by the body. |
Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā? |
And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom? |
Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo. |
Greed … |
Doso, bhikkhave … pe … |
hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ, bhikkhave, neva kāyena pahātabbaṃ no vācāya, paññāya disvā pahātabbaṃ. |
and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. |
Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. |
Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. |
Katamā ca, bhikkhave, pāpikā issā? |
And what is nasty jealousy? |
Idha, bhikkhave, ijjhati gahapatissa vā gahapatiputtassa vā dhanena vā dhaññena vā rajatena vā jātarūpena vā. |
It’s when a householder or their child is prospering in money, grain, silver, or gold. |
Tatrāññatarassa dāsassa vā upavāsassa vā evaṃ hoti: |
And a bondservant or dependent thinks: |
‘aho vatimassa gahapatissa vā gahapatiputtassa vā na ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā’ti. |
‘Oh, may that householder or their child not prosper in money, grain, silver, or gold!’ |
Samaṇo vā pana brāhmaṇo vā lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. |
Or an ascetic or brahmin receives robes, alms-food, lodgings, and medicines and supplies for the sick. |
Tatrāññatarassa samaṇassa vā brāhmaṇassa vā evaṃ hoti: |
And some other ascetic or brahmin thinks: |
‘aho vata ayamāyasmā na lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti. |
‘Oh, may that ascetic or brahmin not receive robes, alms-food, lodgings, and medicines and supplies for the sick.’ |
Ayaṃ vuccati, bhikkhave, pāpikā issā. |
This is called nasty jealousy. |
Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. |
Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. |
Katamā ca, bhikkhave, pāpikā icchā? |
And what are corrupt wishes? |
Idha, bhikkhave, ekacco assaddho samāno ‘saddhoti maṃ jāneyyun’ti icchati; |
It’s when a faithless person wishes to be known as faithful. |
dussīlo samāno ‘sīlavāti maṃ jāneyyun’ti icchati; |
An unethical person wishes to be known as ethical. |
appassuto samāno ‘bahussutoti maṃ jāneyyun’ti icchati; |
An uneducated person wishes to be known as learned. |
saṅgaṇikārāmo samāno ‘pavivittoti maṃ jāneyyun’ti icchati; |
A lover of company wishes to be known as secluded. |
kusīto samāno ‘āraddhavīriyoti maṃ jāneyyun’ti icchati; |
A lazy person wishes to be known as energetic. |
muṭṭhassati samāno ‘upaṭṭhitassatīti maṃ jāneyyun’ti icchati; |
An unrememberful person wishes to be known as rememberful. |
asamāhito samāno ‘samāhitoti maṃ jāneyyun’ti icchati; |
A person without undistractible-lucidity wishes to be known as having undistractible-lucidity. |
duppañño samāno ‘paññavāti maṃ jāneyyun’ti icchati; |
A witless person wishes to be known as wise. |
akhīṇāsavo samāno ‘khīṇāsavoti maṃ jāneyyun’ti icchati. |
A person who has not ended the defilements wishes to be known as having ended the defilements. |
Ayaṃ vuccati, bhikkhave, pāpikā icchā. |
These are called corrupt wishes. |
Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. |
Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. |
Tañce, bhikkhave, bhikkhuṃ lobho abhibhuyya iriyati, |
Suppose that greed masters that mendicant and keeps going. |
doso … |
Or that hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā abhibhuyya iriyati. |
or corrupt wishes master them and keep going. |
So evamassa veditabbo: |
You should know of them: |
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya iriyati; |
‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. |
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … |
They don’t have the understanding that would eliminate hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya iriyatī’ti. |
or corrupt wishes, so corrupt wishes master them and keep going.’ |
Tañce, bhikkhave, bhikkhuṃ lobho nābhibhuyya iriyati, |
Suppose that greed does not master that mendicant and keep going. |
doso … |
Or that hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā nābhibhuyya iriyati, |
or corrupt wishes don’t master that mendicant and keep going. |
so evamassa veditabbo: |
You should know of them: |
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya iriyati; |
‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. |
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … |
They have the understanding that eliminates hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya iriyatī’”ti. |
and corrupt wishes, so corrupt wishes don’t master them and keep going.’” |
24. Mahācundasutta |
24. By Mahācunda |
Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ. |
At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. |
Tatra kho āyasmā mahācundo bhikkhū āmantesi: |
There he addressed the mendicants: |
“āvuso bhikkhave”ti. |
“Reverends, mendicants!” |
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. |
“Reverend,” they replied. |
Āyasmā mahācundo etadavoca: |
Venerable Mahācunda said this: |
“Ñāṇavādaṃ, āvuso, bhikkhu vadamāno: |
“Reverends, a mendicant who makes a declaration of knowledge says: |
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamman’ti. |
‘I know this teaching, I see this teaching.’ |
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, |
Suppose that greed masters that mendicant and keeps going. |
doso … |
Or that hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: |
or corrupt wishes master that mendicant and keep going. You should know of them: |
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; |
‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. |
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … |
They don’t have the understanding that would eliminate hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti. |
or corrupt wishes, so corrupt wishes master them and keep going.’ |
Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno: |
A mendicant who makes a declaration of development says: |
‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I am developed in physical endurance, ethics, mind, and wisdom.’ |
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, |
Suppose that greed masters that mendicant and keeps going. |
doso … |
Or that hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: |
or corrupt wishes master that mendicant and keep going. You should know of them: |
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; |
‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. |
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … |
They don’t have the understanding that would eliminate hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti. |
or corrupt wishes, so corrupt wishes master them and keep going.’ |
Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca: |
A mendicant who makes a declaration of both knowledge and development says: |
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ |
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, |
Suppose that greed masters that mendicant and keeps going. |
doso … |
Or that hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: |
or corrupt wishes master that mendicant and keep going. You should know of them: |
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; |
‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. |
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … |
They don’t have the understanding that would eliminate hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti. |
or corrupt wishes, so corrupt wishes master them and keep going.’ |
Seyyathāpi, āvuso, puriso daliddova samāno aḍḍhavādaṃ vadeyya, adhanova samāno dhanavāvādaṃ vadeyya, abhogova samāno bhogavāvādaṃ vadeyya. |
Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy. |
So kismiñcideva dhanakaraṇīye samuppanne na sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. |
But when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold. |
Tamenaṃ evaṃ jāneyyuṃ: |
Then they would know of them: |
‘daliddova ayamāyasmā samāno aḍḍhavādaṃ vadeti, adhanova ayamāyasmā samāno dhanavāvādaṃ vadeti, abhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. |
‘This person declares themselves to be rich, affluent, and wealthy, but they are in fact poor, penniless, and needy.’ |
Taṃ kissa hetu? |
Why is that? |
Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne na sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti. |
Because when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold. |
Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca: |
In the same way, a mendicant who makes a declaration of knowledge and development says: |
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ |
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, |
Suppose that greed masters that mendicant and keeps going. |
doso … |
Or that hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: |
or corrupt wishes master that mendicant and keep going. You should know of them: |
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; |
‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. |
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … |
They don’t have the understanding that would eliminate hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti. |
or corrupt wishes, so corrupt wishes master them and keep going.’ |
Ñāṇavādaṃ, āvuso, bhikkhu vadamāno: |
A mendicant who makes a declaration of knowledge says: |
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamman’ti. |
‘I know this teaching, I see this teaching.’ |
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, |
Suppose that greed does not master that mendicant and keep going. |
doso … |
Or that hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: |
or corrupt wishes don’t master that mendicant and keep going. You should know of them: |
‘ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; |
‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. |
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … |
They have the understanding that eliminates hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti. |
and corrupt wishes, so corrupt wishes don’t master them and keep going.’ |
Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno: |
A mendicant who makes a declaration of development says: |
‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I am developed in physical endurance, ethics, mind, and wisdom.’ |
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, |
Suppose that greed does not master that mendicant and keep going. |
doso … |
Or that hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: |
or corrupt wishes don’t master that mendicant and keep going. You should know of them: |
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; |
‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. |
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … |
They have the understanding that eliminates hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti. |
and corrupt wishes, so corrupt wishes don’t master them and keep going.’ |
Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca: |
A mendicant who makes a declaration of both knowledge and development says: |
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ |
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, |
Suppose that greed does not master that mendicant and keep going. |
doso … |
Or that hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: |
or corrupt wishes don’t master that mendicant and keep going. You should know of them: |
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; |
‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. |
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … |
They have the understanding that eliminates hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti. |
and corrupt wishes, so corrupt wishes don’t master them and keep going.’ |
Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṃ vadeyya, dhanavāva samāno dhanavāvādaṃ vadeyya, bhogavāva samāno bhogavāvādaṃ vadeyya. |
Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy. |
So kismiñcideva dhanakaraṇīye samuppanne sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. |
And whenever it came time to make a payment they were able to come up with the money, grain, silver, or gold. |
Tamenaṃ evaṃ jāneyyuṃ: |
Then they would know of them: |
‘aḍḍhova ayamāyasmā samāno aḍḍhavādaṃ vadeti, dhanavāva ayamāyasmā samāno dhanavāvādaṃ vadeti, bhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. |
‘This person declares themselves to be rich, affluent, and wealthy, and they are in fact rich, affluent, and wealthy.’ |
Taṃ kissa hetu? |
Why is that? |
Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti. |
Because when it came time to make a payment they were able to come up with the money, grain, silver, or gold. |
Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca: |
In the same way, a mendicant who makes a declaration of knowledge and development says: |
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ |
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, |
Suppose that greed does not master that mendicant and keep going. |
doso … |
Or that hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: |
or corrupt wishes don’t master that mendicant and keep going. You should know of them: |
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; |
‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. |
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … |
They have the understanding that eliminates hate … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
offensiveness … |
paḷāso … |
contempt … |
macchariyaṃ … |
stinginess … |
pāpikā issā … |
nasty jealousy … |
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’”ti. |
and corrupt wishes, so corrupt wishes don’t master them and keep going.’” |
25. Kasiṇasutta |
25. Meditation on Universals |
“Dasayimāni, bhikkhave, kasiṇāyatanāni. |
“Mendicants, there are these ten universal dimensions of meditation. |
Katamāni dasa? |
What ten? |
Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; |
Someone perceives the meditation on universal earth above, below, across, non-dual and limitless. |
āpokasiṇameko sañjānāti … pe … |
They perceive the meditation on universal water … |
tejokasiṇameko sañjānāti … |
the meditation on universal fire … |
vāyokasiṇameko sañjānāti … |
the meditation on universal air … |
nīlakasiṇameko sañjānāti … |
the meditation on universal blue … |
pītakasiṇameko sañjānāti … |
the meditation on universal yellow … |
lohitakasiṇameko sañjānāti … |
the meditation on universal red … |
odātakasiṇameko sañjānāti … |
the meditation on universal white … |
ākāsakasiṇameko sañjānāti … |
the meditation on universal space … |
viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. |
They perceive the meditation on universal consciousness above, below, across, non-dual and limitless. |
Imāni kho, bhikkhave, dasa kasiṇāyatanānī”ti. |
These are the ten universal dimensions of meditation.” |
26. Kāḷīsutta |
26. With Kāḷī |
Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare pavatte pabbate. |
At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. |
Atha kho kāḷī upāsikā kuraragharikā yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho kāḷī upāsikā kuraragharikā āyasmantaṃ mahākaccānaṃ etadavoca: |
Then the laywoman Kāḷī of Kurughara went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him: |
“vuttamidaṃ, bhante, bhagavatā kumāripañhesu: |
“Sir, this was said by the Buddha in ‘The Maidens’ Questions’: |
‘Atthassa pattiṃ hadayassa santiṃ, |
‘I’ve reached the goal, peace of heart. |
Jetvāna senaṃ piyasātarūpaṃ; |
Having conquered the army of the likable and pleasant, |
Ekohaṃ jhāyaṃ sukhamanubodhiṃ, |
alone, practicing jhāna, I awakened to pleasure. |
Tasmā janena na karomi sakkhiṃ; |
That’s why I don’t get too close to people, |
Sakkhī na sampajjati kenaci me’ti. |
and no-one gets too close to me.’ |
Imassa kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti? |
How should we see the detailed meaning of the Buddha’s brief statement?” |
“Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ. |
“Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn. |
Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. |
The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate. |
Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. |
Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. |
Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti. |
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart. |
Āpokasiṇasamāpattiparamā kho, bhagini … pe … |
Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking ‘this is the goal’, they are reborn. … |
tejokasiṇasamāpattiparamā kho, bhagini … |
Some ascetics and brahmins regard the attainment of the meditation on universal fire … |
vāyokasiṇasamāpattiparamā kho, bhagini … |
universal air … |
nīlakasiṇasamāpattiparamā kho, bhagini … |
universal blue … |
pītakasiṇasamāpattiparamā kho, bhagini … |
universal yellow … |
lohitakasiṇasamāpattiparamā kho, bhagini … |
universal red … |
odātakasiṇasamāpattiparamā kho, bhagini … |
universal white … |
ākāsakasiṇasamāpattiparamā kho, bhagini … |
universal space … |
viññāṇakasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ. |
universal consciousness to be the ultimate. Thinking ‘this is the goal’, they are reborn. |
Yāvatā kho, bhagini, viññāṇakasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. |
The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate. |
Tadabhiññāya bhagavā assādamaddasa … ādīnavamaddasa … nissaraṇamaddasa … maggāmaggañāṇadassanamaddasa … |
Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. |
tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti. |
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart. |
Iti kho, bhagini, yaṃ taṃ vuttaṃ bhagavatā kumāripañhesu: |
So, sister, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Maiden’s Questions’: |
‘Atthassa pattiṃ hadayassa santiṃ, |
‘I’ve reached the goal, peace of heart. |
Jetvāna senaṃ piyasātarūpaṃ; |
Having conquered the army of the likable and pleasant, |
Ekohaṃ jhāyaṃ sukhamanubodhiṃ, |
alone, practicing jhāna, I awakened to pleasure. |
Tasmā janena na karomi sakkhiṃ; |
That’s why I don’t get too close to people, |
Sakkhī na sampajjati kenaci me’ti. |
and no-one gets too close to me.’” |
27. Paṭhamamahāpañhāsutta |
27. The Great Questions (1st) |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. |
Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi: |
Then those mendicants thought: |
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; |
“It’s too early to wander for alms in Sāvatthī. |
yannūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti. |
Why don’t we go to the monastery of the wanderers who follow other paths?” |
Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. |
Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ: |
When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them: |
“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti: |
“Reverends, the ascetic Gotama teaches his disciples like this: |
‘etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti; |
‘Please, mendicants, have insight into all things. Live having had insight into all things.’ |
mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema: |
We too teach our disciples: |
‘etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti. |
‘Please, reverends, have insight into all things. Live having had insight into all things.’ |
Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsanin”ti? |
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?” |
Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu. |
Those mendicants neither approved nor dismissed that statement of the wanderers who follow other paths. |
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu: |
They got up from their seat, thinking: |
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti. |
“We will learn the meaning of this statement from the Buddha himself.” |
Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. |
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: |
“Mendicants, when wanderers who follow other paths say this, you should say to them: |
‘eko, āvuso, pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti. |
‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’ |
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttari ca vighātaṃ āpajjissanti. |
Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated. |
Taṃ kissa hetu? |
Why is that? |
Yathā taṃ, bhikkhave, avisayasmiṃ. |
Because they’re out of their element. |
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā. |
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them. |
‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti, |
‘One thing: question, passage for recitation, and answer.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
Becoming completely disenchanted, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. |
Katamasmiṃ ekadhamme? |
What one thing? |
‘Sabbe sattā āhāraṭṭhitikā’— |
‘All sentient beings are sustained by food.’ |
imasmiṃ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
Becoming completely disenchanted, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. |
‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti, |
‘One thing: question, passage for recitation, and answer.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1) |
That’s what I said, and this is why I said it. |
‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Dvīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
|
Katamesu dvīsu? |
What two? |
Nāme ca rūpe ca— |
Name and form. … |
imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2) |
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‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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Katamesu tīsu? |
What three? |
Tīsu vedanāsu— |
Three feelings. … |
imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3) |
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‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Catūsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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Katamesu catūsu? |
What four? |
Catūsu āhāresu— |
The four foods. … |
imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4) |
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‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Pañcasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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Katamesu pañcasu? |
What five? |
Pañcasu upādānakkhandhesu— |
The five grasping aggregates. … |
imesu kho, bhikkhave, pañcasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5) |
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‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Chasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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Katamesu chasu? |
What six? |
Chasu ajjhattikesu āyatanesu— |
The six interior sense fields. … |
imesu kho, bhikkhave, chasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6) |
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‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Sattasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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Katamesu sattasu? |
What seven? |
Sattasu viññāṇaṭṭhitīsu— |
The seven planes of consciousness. … |
imesu kho, bhikkhave, sattasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (7) |
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‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Aṭṭhasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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Katamesu aṭṭhasu? |
What eight? |
Aṭṭhasu lokadhammesu— |
The eight worldly conditions. … |
imesu kho, bhikkhave, aṭṭhasu dhammesu bhikkhu sammā nibbindamāno … pe … dukkhassantakaro hoti. |
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‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (8) |
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‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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Katamesu navasu? |
What nine? |
Navasu sattāvāsesu— |
The nine abodes of sentient beings. … |
imesu kho, bhikkhave, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (9) |
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‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, |
‘Ten things: question, passage for recitation, and answer.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
Becoming completely disenchanted, dispassionate, and freed regarding ten things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. |
Katamesu dasasu? |
What ten? |
Dasasu akusalesu kammapathesu— |
The ten ways of performing unskillful deeds. |
imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
Becoming completely disenchanted, dispassionate, and freed regarding these ten things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. |
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, |
‘Ten things: question, passage for recitation, and answer.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. (10) |
That’s what I said, and this is why I said it.” |
28. Dutiyamahāpañhāsutta |
28. The Great Questions (2nd) |
Ekaṃ samayaṃ bhagavā kajaṅgalāyaṃ viharati veḷuvane. |
At one time the Buddha was staying near Kajaṅgalā in a bamboo grove. |
Atha kho sambahulā kajaṅgalakā upāsakā yena kajaṅgalikā bhikkhunī tenupasaṅkamiṃsu; upasaṅkamitvā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā kajaṅgalikaṃ bhikkhuniṃ etadavocuṃ: |
Then several lay followers of Kajaṅgalā went to the nun Kajaṅgalikā, bowed, sat down to one side, and said to her: |
“Vuttamidaṃ, ayye, bhagavatā mahāpañhesu: |
“Ma’am, this was said by the Buddha in ‘The Great Questions’: |
‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti. |
‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’ |
Imassa nu kho, ayye, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti? |
How should we see the detailed meaning of the Buddha’s brief statement?” |
“Na kho panetaṃ, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ, napi manobhāvanīyānaṃ bhikkhūnaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ; |
“Good people, I haven’t heard and learned this in the presence of the Buddha or from esteemed mendicants. |
api ca yathā mettha khāyati |
But as to how it seems to me, |
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
listen and pay close attention, I will speak.” |
“Evaṃ, ayye”ti, kho kajaṅgalakā upāsakā kajaṅgalikāya bhikkhuniyā paccassosuṃ. |
“Yes, ma’am,” replied the lay followers. |
Kajaṅgalikā bhikkhunī etadavoca: |
The nun Kajaṅgalikā said this: |
“‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti, iti kho panetaṃ vuttaṃ bhagavatā. |
‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said, |
Kiñcetaṃ paṭicca vuttaṃ? |
but why did he say it? |
Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
Becoming completely disenchanted, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. |
Katamasmiṃ ekadhamme? |
What one thing? |
Sabbe sattā āhāraṭṭhitikā— |
‘All sentient beings are sustained by food.’ |
imasmiṃ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
Becoming completely disenchanted, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. |
‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. |
‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it. |
‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti iti, kho panetaṃ vuttaṃ bhagavatā. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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Katamesu dvīsu? |
What two? |
Nāme ca rūpe ca … pe … |
Name and form. … |
katamesu tīsu? |
What three? |
Tīsu vedanāsu— |
Three feelings. … |
imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. |
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‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
With a mind well developed in four things—seeing their limits and fully comprehending their meaning—a mendicant makes an end of suffering in this very life. |
Katamesu catūsu? |
What four? |
Catūsu satipaṭṭhānesu— |
The four kinds of rememberfulness meditation. … |
imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
With a mind well developed in these four things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. … |
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. |
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‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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Katamesu pañcasu? |
What five? |
Pañcasu indriyesu … pe … |
The five faculties. … |
katamesu chasu? |
What six? |
Chasu nissaraṇīyāsu dhātūsu … pe … |
The six elements of escape. … |
katamesu sattasu? |
What seven? |
Sattasu bojjhaṅgesu … pe … |
The seven awakening factors. … |
katamesu aṭṭhasu? |
What eight? |
Aṭṭhasu ariyaaṭṭhaṅgikamaggesu— |
The noble eightfold path. … |
imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
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‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. |
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‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. |
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Kiñcetaṃ paṭicca vuttaṃ? |
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Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
Becoming completely disenchanted, dispassionate, and freed regarding nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. |
Katamesu navasu? |
What nine? |
Navasu sattāvāsesu— |
The nine abodes of sentient beings. |
imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
Becoming completely disenchanted, dispassionate, and freed regarding these nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. |
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. |
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‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. |
‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said, |
Kiñcetaṃ paṭicca vuttaṃ? |
but why did he say it? |
Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
Becoming well developed in ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. |
Katamesu dasasu? |
What ten? |
Dasasu kusalesu kammapathesu— |
The ten ways of performing skillful deeds. |
imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
With a mind well developed in these ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. |
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. |
‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it. |
Iti kho, āvuso, yaṃ taṃ vuttaṃ bhagavatā saṃkhittena bhāsitāsu mahāpañhāsu: |
That’s how I understand the detailed meaning of what the Buddha said in brief in ‘The Great Questions’. |
‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ … pe … |
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dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. |
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Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaññeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. |
If you wish, you may go to the Buddha and ask him about this. |
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti. |
You should remember it in line with the Buddha’s answer.” |
“Evaṃ, ayye”ti kho kajaṅgalakā upāsakā kajaṅgalikāya kho bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
“Yes, ma’am,” replied those lay followers, approving and agreeing with what the nun Kajaṅgalikā said. Then they got up from their seat, bowed, and respectfully circled her, keeping her on their right. Then they went to the Buddha, bowed, sat down to one side, |
Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā yāvatako ahosi kajaṅgalikāya bhikkhuniyā saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ. |
and informed the Buddha of all they had discussed. |
“Sādhu sādhu, gahapatayo. |
“Good, good, householders. |
Paṇḍitā, gahapatayo, kajaṅgalikā bhikkhunī. Mahāpaññā, gahapatayo, kajaṅgalikā bhikkhunī. |
The nun Kajaṅgalikā is astute, she has great wisdom. |
Mañcepi tumhe, gahapatayo, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ kajaṅgalikāya bhikkhuniyā byākataṃ. |
If you came to me and asked this question, I would answer it in exactly the same way as the nun Kajaṅgalikā. |
Eso ceva tassa attho. Evañca naṃ dhāreyyāthā”ti. |
That is what it means, and that’s how you should remember it.” |
29. Paṭhamakosalasutta |
29. Kosala (1st) |
“Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṃ, rājā tattha pasenadi kosalo aggamakkhāyati. |
“As far as Kāsi and Kosala extend, and as far as the dominion of King Pasenadi of Kosala extends, King Pasenadi is said to be the foremost. |
Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṃ atthi vipariṇāmo. |
But even King Pasenadi decays and perishes. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with it. |
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (1) |
Their desire fades away even for the foremost, let alone the inferior. |
Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. |
A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. |
Tasmiṃ sahassadhā loke sahassaṃ candānaṃ sahassaṃ sūriyānaṃ sahassaṃ sinerupabbatarājānaṃ sahassaṃ jambudīpānaṃ sahassaṃ aparagoyānānaṃ sahassaṃ uttarakurūnaṃ sahassaṃ pubbavidehānaṃ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsānaṃ sahassaṃ yāmānaṃ sahassaṃ tusitānaṃ sahassaṃ nimmānaratīnaṃ sahassaṃ paranimmitavasavattīnaṃ sahassaṃ brahmalokānaṃ. |
In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms. |
Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. |
As far as the galaxy extends, the Great Brahmā is said to be the foremost. |
Mahābrahmunopi kho, bhikkhave, attheva aññathattaṃ atthi vipariṇāmo. |
But even the Great Brahmā decays and perishes. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with it. |
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (2) |
Their desire fades away even for the foremost, let alone the inferior. |
Hoti so, bhikkhave, samayo yaṃ ayaṃ loko saṃvaṭṭati. |
There comes a time when this world contracts. |
Saṃvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṃvattanikā bhavanti. |
As it contracts, most sentient beings migrate to the realm of streaming radiance. |
Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhecarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. |
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. |
Saṃvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti. |
When the world is contracting, the gods of streaming radiance are said to be the foremost. |
Ābhassarānampi kho, bhikkhave, devānaṃ attheva aññathattaṃ atthi vipariṇāmo. |
But even the gods of streaming radiance decay and perish. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with it. |
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (3) |
Their desire fades away even for the foremost, let alone the inferior. |
Dasayimāni, bhikkhave, kasiṇāyatanāni. |
There are these ten universal dimensions of meditation. |
Katamāni dasa? |
What ten? |
Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; |
Someone perceives the meditation on universal earth above, below, across, non-dual and limitless. |
āpokasiṇameko sañjānāti … pe … |
They perceive the meditation on universal water … |
tejokasiṇameko sañjānāti … |
the meditation on universal fire … |
vāyokasiṇameko sañjānāti … |
the meditation on universal air … |
nīlakasiṇameko sañjānāti … |
the meditation on universal blue … |
pītakasiṇameko sañjānāti … |
the meditation on universal yellow … |
lohitakasiṇameko sañjānāti … |
the meditation on universal red … |
odātakasiṇameko sañjānāti … |
the meditation on universal white … |
ākāsakasiṇameko sañjānāti … |
the meditation on universal space … |
viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. |
They perceive the meditation on universal consciousness above, below, across, non-dual and limitless. |
Imāni kho, bhikkhave, dasa kasiṇāyatanāni. |
These are the ten universal dimensions of meditation. |
Etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. |
The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, non-dual and limitless. |
Evaṃsaññinopi kho, bhikkhave, santi sattā. |
Some sentient beings perceive like this. |
Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. |
But even the sentient beings who perceive like this decay and perish. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with it. |
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (4) |
Their desire fades away even for the foremost, let alone the inferior. |
Aṭṭhimāni, bhikkhave, abhibhāyatanāni. |
There are these eight dimensions of mastery. |
Katamāni aṭṭha? |
What eight? |
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; |
Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ paṭhamaṃ abhibhāyatanaṃ. |
This is the first dimension of mastery. |
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; |
Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ dutiyaṃ abhibhāyatanaṃ. |
This is the second dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; |
Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ tatiyaṃ abhibhāyatanaṃ. |
This is the third dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; |
Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ catutthaṃ abhibhāyatanaṃ. |
This is the fourth dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. |
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; |
They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. |
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; |
In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ pañcamaṃ abhibhāyatanaṃ. |
This is the fifth dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
Not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. |
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; |
They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. |
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; |
In the same way, not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ chaṭṭhaṃ abhibhāyatanaṃ. |
This is the sixth dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
Not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. |
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; |
They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint. |
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; |
In the same way, not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ sattamaṃ abhibhāyatanaṃ. |
This is the seventh dimension of mastery. |
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
Not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. |
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; |
They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint. |
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; |
In the same way, not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. |
This is the eighth dimension of mastery. |
Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni. |
These are the eight dimensions of mastery. |
Etadaggaṃ, bhikkhave, imesaṃ aṭṭhannaṃ abhibhāyatanānaṃ yadidaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; |
The best of these dimensions of mastery is when someone, not perceiving form internally, sees visions externally, white, with white color, white hue, and white tint. |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. |
Mastering them, they perceive: ‘I know and see.’ |
Evaṃsaññinopi kho, bhikkhave, santi sattā. |
Some sentient beings perceive like this. |
Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. |
But even the sentient beings who perceive like this decay and perish. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with it. |
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (5) |
Their desire fades away even for the foremost, let alone the inferior. |
Catasso imā, bhikkhave, paṭipadā. |
There are four ways of practice. |
Katamā catasso? |
What four? |
These are the four ways of practice. |
Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā— |
| imā kho, bhikkhave, catasso paṭipadā. | |
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ paṭipadānaṃ yadidaṃ sukhā paṭipadā khippābhiññā. |
The best of these four ways of practice is the pleasant practice with swift insight. |
Evaṃpaṭipannāpi kho, bhikkhave, santi sattā. |
Some sentient beings practice like this. |
Evaṃpaṭipannānampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. |
But even the sentient beings who practice like this decay and perish. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with it. |
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (6) |
Their desire fades away even for the foremost, let alone the inferior. |
Catasso imā, bhikkhave, saññā. |
There are these four perceptions. |
Katamā catasso? |
What four? |
Parittameko sañjānāti, mahaggatameko sañjānāti, appamāṇameko sañjānāti, ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti— |
One person perceives the limited. One person perceives the expansive. One person perceives the limitless. One person, aware that ‘there is nothing at all’, perceives the dimension of nothingness. |
imā kho, bhikkhave, catasso saññā. |
These are the four perceptions. |
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ saññānaṃ yadidaṃ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti. |
The best of these four perceptions is when a person, aware that ‘there is nothing at all’, perceives the dimension of nothingness. |
Evaṃsaññinopi kho, bhikkhave, santi sattā. |
Some sentient beings perceive like this. |
Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. |
But even the sentient beings who perceive like this decay and perish. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with it. |
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (7) |
Their desire fades away even for the foremost, let alone the inferior. |
Etadaggaṃ, bhikkhave, bāhirakānaṃ diṭṭhigatānaṃ yadidaṃ ‘no cassaṃ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti. |
This is the best of the convictions of outsiders, that is: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ |
Evaṃdiṭṭhino, bhikkhave, etaṃ pāṭikaṅkhaṃ: |
When someone has such a view, you can expect |
‘yā cāyaṃ bhave appaṭikulyatā, sā cassa na bhavissati; |
that they will be repulsed by continued existence, |
yā cāyaṃ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti. |
and they will not be repulsed by the cessation of continued existence. |
Evaṃdiṭṭhinopi kho, bhikkhave, santi sattā. |
Some sentient beings have such a view. |
Evaṃdiṭṭhīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. |
But even the sentient beings who have views like this decay and perish. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with it. |
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (8) |
Their desire fades away even for the foremost, let alone the inferior. |
Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṃ paññāpenti. |
There are some ascetics and brahmins who advocate ultimate purity. |
Etadaggaṃ, bhikkhave, paramatthavisuddhiṃ paññapentānaṃ yadidaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. |
This is the best of the advocates of ultimate purity, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. |
Te tadabhiññāya tassa sacchikiriyāya dhammaṃ desenti. |
They teach Dhamma in order to directly know and realize this. |
Evaṃvādinopi kho, bhikkhave, santi sattā. |
Some sentient beings have such a doctrine. |
Evaṃvādīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. |
But even the sentient beings who have such a doctrine decay and perish. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with it. |
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (9) |
Their desire fades away even for the foremost, let alone the inferior. |
Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṃ paññāpenti. |
There are some ascetics and brahmins who advocate ultimate nirvana in this very life. |
Etadaggaṃ, bhikkhave, paramadiṭṭhadhammanibbānaṃ paññapentānaṃ yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimokkho. |
This is the best of those who advocate nirvana in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact. |
Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: |
Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, baseless, lying, untruthful claim: |
‘samaṇo gotamo na kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpetī’ti. |
‘The ascetic Gotama doesn’t advocate the complete understanding of sensual pleasures, sights, or feelings.’ |
Kāmānañcāhaṃ, bhikkhave, pariññaṃ paññāpemi, rūpānañca pariññaṃ paññāpemi, vedanānañca pariññaṃ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṃ paññāpemī”ti. (10) |
But I do advocate the complete understanding of sensual pleasures, sights, and feelings. And I advocate complete nirvana by not grasping in this very life, wishless, nirvana'd, and cooled.” |
30. Dutiyakosalasutta |
30. Kosala (2nd) |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tena kho pana samayena rājā pasenadi kosalo uyyodhikā nivatto hoti vijitasaṅgāmo laddhādhippāyo. |
Now at that time King Pasenadi of Kosala returned from combat after winning a battle and succeeding in his objective. |
Atha kho rājā pasenadi kosalo yena ārāmo tena pāyāsi. |
Then King Pasenadi of Kosala went to the monastery. |
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. |
He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. |
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. |
At that time several mendicants were walking meditation in the open air. |
Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: |
Then King Pasenadi of Kosala went up to them and said: |
“kahaṃ nu kho, bhante, bhagavā etarahi viharati arahaṃ sammāsambuddho. |
“Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? |
Dassanakāmā hi mayaṃ, bhante, taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti. |
For I want to see the Buddha.” |
“Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi; vivarissati te bhagavā dvāran”ti. |
“Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.” |
Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. |
So the king approached the Buddha’s dwelling and knocked, and the Buddha opened the door. |
Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati nāmañca sāveti: |
Then King Pasenadi entered the Buddha’s dwelling. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: |
“rājāhaṃ, bhante, pasenadi kosalo; |
“Sir, I am Pasenadi, king of Kosala! |
rājāhaṃ, bhante, pasenadi kosalo”ti. |
I am Pasenadi, king of Kosala!” |
“Kaṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mettūpahāraṃ upadaṃsesī”ti? |
“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?” |
“Kataññutaṃ kho ahaṃ, bhante, kataveditaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. |
“Sir, it’s because of my gratitude and thanks for the Buddha that I demonstrate such utmost devotion, conveying my manifest love. |
Bhagavā hi, bhante, bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya. |
The Buddha is practicing for the welfare and happiness of the people. He has established many people in the noble procedure, that is, the principles of goodness and skillfulness. |
Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (1) |
This is a reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. |
Puna caparaṃ, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato. |
Furthermore, the Buddha is ethical, possessing ethical conduct that is mature, noble, and skillful. |
Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (2) |
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. |
Puna caparaṃ, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati. |
Furthermore, the Buddha lives in the wilderness, frequenting remote lodgings in the wilderness and the forest. |
Yampi, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (3) |
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. |
Puna caparaṃ, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. |
Furthermore, the Buddha is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. |
Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (4) |
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. |
Puna caparaṃ, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. |
Furthermore, the Buddha is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world. |
Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (5) |
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. |
Puna caparaṃ, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī. |
Furthermore, the Buddha gets to take part in talk about self-effacement that helps open the heart, when he wants, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom. |
Yampi, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā … pe … vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (6) |
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. |
Puna caparaṃ, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. |
Furthermore, the Buddha gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty. |
Yampi, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (7) |
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. |
Puna caparaṃ, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
Furthermore, the Buddha recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. |
Yampi, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (8) |
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. |
Puna caparaṃ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati … pe … yathākammūpage satte pajānāti. |
Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds. |
Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (9) |
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. |
Puna caparaṃ, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
Furthermore, the Buddha has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. |
Yampi, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ … pe … sacchikatvā upasampajja viharati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (10) |
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. |
Handa ca dāni mayaṃ, bhante, gacchāma. |
Well, now, sir, I must go. |
Bahukiccā mayaṃ bahukaraṇīyā”ti. |
I have many duties, and much to do.” |
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti. |
“Please, great king, go at your convenience.” |
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti. |
Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. |