| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 10 |
Numbered Discourses 10 |
6. Sacittavagga |
6. Your Own Mind |
51. Sacittasutta |
51. Your Own Mind |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— |
“monks, if a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’ |
evañhi vo, bhikkhave, sikkhitabbaṃ. |
|
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? |
And how is a monk skilled in the ways of their own mind? |
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. |
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. |
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo: |
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: |
‘lābhā vata me, parisuddhaṃ vata me’ti. |
‘How fortunate that I’m clean!’ |
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: |
In the same way, checking is very helpful for a monk’s skillful qualities. |
‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmī’ti. |
‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often corrupted in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often undistractify-&-lucidifyd in samādhi or not?’ |
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti: |
Suppose that, upon checking, a monk knows this: |
‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṅkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not undistractify-&-lucidifyd in samādhi.’ In order to give up those bad, unskillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. |
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Evamevaṃ kho tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
In the same way, in order to give up those bad, unskillful qualities, that monk should apply outstanding enthusiasm … |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti: |
But suppose that, upon checking, a monk knows this: |
‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṅkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti. |
‘I am often content, kind-hearted, free of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and undistractify-&-lucidifyd in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” |
52. Sāriputtasutta |
52. With Sāriputta |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There Sāriputta addressed the monks: |
“āvuso bhikkhave”ti. |
“Reverends, monks!” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. |
“Reverend,” they replied. |
Āyasmā sāriputto etadavoca: |
Sāriputta said this: |
“No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— |
“monks, if a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’ |
evañhi vo, āvuso, sikkhitabbaṃ. |
|
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti? |
And how is a monk skilled in the ways of their own mind? |
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. |
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. |
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo: |
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: |
‘lābhā vata me, parisuddhaṃ vata me’ti. |
‘How fortunate that I’m clean!’ |
Evamevaṃ kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: |
In the same way, checking is very helpful for a monk’s skillful qualities. |
‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti. |
‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often undistractify-&-lucidifyd in samādhi or not?’ |
Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti: |
Suppose that, upon checking, a monk knows this: |
‘abhijjhālu bahulaṃ viharāmi … pe … asamāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not undistractify-&-lucidifyd in samādhi.’ In order to give up those bad, unskillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. |
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Evamevaṃ kho, āvuso, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
In the same way, in order to give up those bad, unskillful qualities, that monk should apply outstanding enthusiasm … |
Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti: |
But suppose that, upon checking, a monk knows this: |
‘anabhijjhālu bahulaṃ viharāmi … pe … samāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti. |
‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and undistractify-&-lucidifyd in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” |
53. Ṭhitisutta |
53. Stagnation |
“Ṭhitimpāhaṃ, bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṃ. |
“monks, I don’t praise stagnation in skillful qualities, let alone decline. |
Vuḍḍhiñca kho ahaṃ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ. |
I praise growth in skillful qualities, not stagnation or decline. |
Kathañca, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi? |
And how is there decline in skillful qualities, not stagnation or growth? |
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti. |
It’s when a monk has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor grow in them. |
Hānimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no vuḍḍhiṃ. |
I call this decline in skillful qualities, not stagnation or growth. |
Evaṃ kho, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi. |
This is how there’s decline in skillful qualities, not stagnation or growth. |
Kathañca, bhikkhave ṭhiti hoti kusalesu dhammesu, no hāni no vuḍḍhi? |
And how is there stagnation in skillful qualities, not decline or growth? |
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti. |
It’s when a monk has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither decline nor grow in them. |
Ṭhitimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no hāniṃ no vuḍḍhiṃ. |
I call this stagnation in skillful qualities, not decline or growth. |
Evaṃ kho, bhikkhave, ṭhiti hoti kusalesu dhammesu, no vuḍḍhi no hāni. |
This is how there’s stagnation in skillful qualities, not decline or growth. |
Kathañca, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni? |
And how is there growth in skillful qualities, not stagnation or decline? |
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti. |
It’s when a monk has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor decline in them. |
Vuḍḍhimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ. |
I call this growth in skillful qualities, not stagnation or decline. |
Evaṃ kho, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni. |
This is how there’s growth in skillful qualities, not stagnation or decline. |
No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— |
If a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’ |
evañhi vo, bhikkhave, sikkhitabbaṃ. |
|
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? |
And how is a monk skilled in the ways of their own mind? |
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. |
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. |
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo: |
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: |
‘lābhā vata me, parisuddhaṃ vata me’ti. |
‘How fortunate that I’m clean!’ |
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: |
In the same way, checking is very helpful for a monk’s skillful qualities. |
‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti. |
‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often undistractify-&-lucidifyd in samādhi or not?’ |
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti: |
Suppose that, upon checking, a monk knows this: |
‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṅkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not undistractify-&-lucidifyd in samādhi.’ In order to give up those bad, unskillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. |
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; |
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evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
In the same way, in order to give up those bad, unskillful qualities, that monk should apply outstanding enthusiasm … |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti: |
But suppose that, upon checking, a monk knows this: |
‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṅkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti. |
‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and undistractify-&-lucidifyd in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” |
54. Samathasutta |
54. Serenity |
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— |
“monks, if a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’ |
evañhi vo, bhikkhave, sikkhitabbaṃ. |
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Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? |
And how is a monk skilled in the ways of their own mind? |
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. |
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. |
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo: |
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: |
‘lābhā vata me, parisuddhaṃ vata me’ti. |
‘How fortunate that I’m clean!’ |
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: |
In the same way, checking is very helpful for a monk’s skillful qualities. |
‘lābhī nu khomhi ajjhattaṃ cetosamathassa, na nu khomhi lābhī ajjhattaṃ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti. |
‘Do I have internal serenity of heart or not? Do I have the higher wisdom of discernment of principles or not?’ |
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti: |
Suppose that, upon checking, a monk knows this: |
‘lābhīmhi ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. |
‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment. |
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya. |
After some time they have both serenity and discernment. |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti: |
But suppose that, upon checking, a monk knows this: |
‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassā’ti, tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo. |
‘I have discernment but not serenity.’ Grounded on discernment, they should practice meditation to get serenity. |
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa. |
After some time they have both serenity and discernment. |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti: |
But suppose that, upon checking, a monk knows this: |
‘na lābhī ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
‘I have neither serenity nor discernment.’ In order to get those skillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. |
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. |
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Evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
In the same way, in order to get those skillful qualities, that person should apply outstanding enthusiasm … |
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya. |
After some time they have both serenity and discernment. |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti: |
But suppose that, upon checking, a monk knows this: |
‘lābhīmhi ajjhattaṃ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo. |
‘I have both serenity and discernment.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements. |
Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi— |
I say that there are two kinds of robes: |
sevitabbampi asevitabbampi. |
those you should wear, and those you shouldn’t wear. |
Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi— |
I say that there are two kinds of almsfood: |
sevitabbampi asevitabbampi. |
that which you should eat, and that which you shouldn’t eat. |
Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi— |
I say that there are two kinds of lodging: |
sevitabbampi asevitabbampi. |
those you should frequent, and those you shouldn’t frequent. |
Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi— |
I say that there are two kinds of market town: |
sevitabbampi asevitabbampi. |
those you should frequent, and those you shouldn’t frequent. |
Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi— |
I say that there are two kinds of country: |
sevitabbampi asevitabbampi. |
those you should frequent, and those you shouldn’t frequent. |
Puggalampāhaṃ, bhikkhave, duvidhena vadāmi— |
I say that there are two kinds of people: |
sevitabbampi asevitabbampi. |
those you should frequent, and those you shouldn’t frequent. |
‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of robes: |
sevitabbampi asevitabbampī’ti, |
those you should wear, and those you shouldn’t wear.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā cīvaraṃ: |
Take a robe of which you know this: |
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ cīvaraṃ na sevitabbaṃ. |
‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe. |
Tattha yaṃ jaññā cīvaraṃ: |
Take a robe of which you know this: |
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ cīvaraṃ sevitabbaṃ. |
‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe. |
‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of robes: |
sevitabbampi asevitabbampī’ti, |
those you should wear, and those you shouldn’t wear.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of almsfood: |
sevitabbampi asevitabbampī’ti, |
that which you should eat, and that which you shouldn’t eat.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā piṇḍapātaṃ: |
Take almsfood of which you know this: |
‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. |
‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood. |
Tattha yaṃ jaññā piṇḍapātaṃ: |
Take almsfood of which you know this: |
‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. |
‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood. |
‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of almsfood: |
sevitabbampi asevitabbampī’ti, |
that which you should eat, and that which you shouldn’t eat.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of lodging: |
sevitabbampi asevitabbampī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā senāsanaṃ: |
Take a lodging of which you know this: |
‘idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ senāsanaṃ na sevitabbaṃ. |
‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging. |
Tattha yaṃ jaññā senāsanaṃ: |
Take a lodging of which you know this: |
‘idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ senāsanaṃ sevitabbaṃ. |
‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging. |
‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of lodging: |
sevitabbampi asevitabbampī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of market town: |
sevitabbampi asevitabbampī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā gāmanigamaṃ: |
Take a market town of which you know this: |
‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo. |
‘When I frequent this market town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of market town. |
Tattha yaṃ jaññā gāmanigamaṃ: |
Take a market town of which you know this: |
‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo. |
‘When I frequent this market town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of market town. |
‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of market town: |
sevitabbampi asevitabbampī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of country: |
sevitabbampi asevitabbampī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā janapadapadesaṃ: |
Take a country of which you know this: |
‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. |
‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country. |
Tattha yaṃ jaññā janapadapadesaṃ: |
Take a country of which you know this: |
‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. |
‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country. |
‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of country: |
sevitabbampi asevitabbampī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of people: |
sevitabbampi asevitabbampī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā puggalaṃ: |
Take a person of whom you know this: |
‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo. |
‘When I frequent this person, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of person. |
Tattha yaṃ jaññā puggalaṃ: |
Take a person of whom you know this: |
‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo. |
‘When I frequent this person, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of person. |
‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi— |
‘I say that there are two kinds of people: |
sevitabbampi asevitabbampī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. |
That’s what I said, and this is why I said it.” |
55. Parihānasutta |
55. Decline |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There Sāriputta addressed the monks: |
“āvuso bhikkhave”ti. |
“Reverends, monks!” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. |
“Reverend,” they replied. |
Āyasmā sāriputto etadavoca: |
Sāriputta said this: |
“‘Parihānadhammo puggalo, parihānadhammo puggalo’ti, āvuso, vuccati. |
“Reverends, they speak of a person liable to decline, |
‘Aparihānadhammo puggalo, aparihānadhammo puggalo’ti, āvuso, vuccati. |
and one not liable to decline. |
Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā, kittāvatā ca pana aparihānadhammo puggalo vutto bhagavatā”ti? |
But how did the Buddha define a person liable to decline, and one not liable to decline?” |
“Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. |
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. |
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. |
May Venerable Sāriputta himself please clarify the meaning of this. |
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. |
The monks will listen and remember it.” |
“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
“Then listen and pay close attention, I will speak.” |
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. |
“Yes, reverend,” they replied. |
Āyasmā sāriputto etadavoca: |
Sāriputta said this: |
“Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā? |
“How did the Buddha define a person liable to decline? |
Idhāvuso, bhikkhu assutañceva dhammaṃ na suṇāti, sutā cassa dhammā sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa na samudācaranti, aviññātañceva na vijānāti. |
It’s when a monk doesn’t get to hear a teaching they haven’t heard before. They forget those teachings they have heard. They don’t keep rehearsing the teachings they’ve already got to know. And they don’t come to understand what they haven’t understood before. |
Ettāvatā kho, āvuso, parihānadhammo puggalo vutto bhagavatā. |
That’s how the Buddha defined a person liable to decline. |
Kittāvatā ca panāvuso, aparihānadhammo puggalo vutto bhagavatā? |
And how did the Buddha define a person not liable to decline? |
Idhāvuso, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa samudācaranti, aviññātañceva vijānāti. |
It’s when a monk gets to hear a teaching they haven’t heard before. They remember those teachings they have heard. They keep rehearsing the teachings they’ve already got to know. And they come to understand what they haven’t understood before. |
Ettāvatā kho, āvuso, aparihānadhammo puggalo vutto bhagavatā. |
That’s how the Buddha defined a person not liable to decline. |
No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— |
If a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’ |
evañhi vo, āvuso, sikkhitabbaṃ. |
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Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti? |
And how is a monk skilled in the ways of their own mind? |
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. |
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. |
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo: |
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: |
‘lābhā vata me, parisuddhaṃ vata me’ti. |
‘How fortunate that I’m clean!’ |
Evameva kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: |
In the same way, checking is very helpful for a monk’s skillful qualities. |
‘anabhijjhālu nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, asaṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ dhammapāmojjassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ cetosamathassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṃvijjati nu kho me eso dhammo udāhu no’ti. |
‘Is contentment often found in me or not? Is kind-heartedness often found in me or not? Is freedom from dullness and drowsiness often found in me or not? Is calm often found in me or not? Is confidence often found in me or not? Is love often found in me or not? Is purity of mind often found in me or not? Is internal joy with the teaching found in me or not? Is internal serenity of heart found in me or not? Is the higher wisdom of discernment of principles found in me or not?’ |
Sace pana, āvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
Suppose a checking monk doesn’t see any of these skillful qualities in themselves. In order to get them they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. |
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. |
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Evamevaṃ kho, āvuso, tena bhikkhunā sabbesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
In the same way, they should apply outstanding enthusiasm to get those skillful qualities … |
Sace panāvuso, bhikkhu paccavekkhamāno ekacce kusale dhamme attani samanupassati, ekacce kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
Suppose a checking monk sees some of these skillful qualities in themselves, but doesn’t see others. Grounded on the skillful qualities they see, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning in order to get the skillful qualities they don’t see. |
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. |
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning. |
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. |
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Evamevaṃ kho, āvuso, tena bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. |
In the same way, grounded on the skillful qualities they see, they should apply outstanding enthusiasm to get those skillful qualities they don’t see. |
Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti. |
But suppose a checking monk sees all of these skillful qualities in themselves. Grounded on all these skillful qualities they should practice meditation further to end the defilements.” |
56. Paṭhamasaññāsutta |
56. Perceptions (1st) |
“Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. |
“monks, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. |
Katamā dasa? |
What ten? |
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— |
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation. |
imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti. |
These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” |
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57. Dutiyasaññāsutta |
57. Perceptions (2nd) |
“Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. |
“monks, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. |
Katamā dasa? |
What ten? |
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vicchiddakasaññā, uddhumātakasaññā— |
The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse. |
imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti. |
These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” |
58. Mūlakasutta |
58. Rooted |
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ: |
“monks, if wanderers who follow other paths were to ask: |
‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā, kiṃogadhā sabbe dhammā, kiṃpariyosānā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti? |
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ How would you answer them?” |
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. |
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.” |
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
“Well then, monks, listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ: |
“monks, if wanderers who follow other paths were to ask: |
‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃ adhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā, kiṃogadhā sabbe dhammā, kiṃpariyosānā sabbe dhammā’ti, |
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ |
evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha: |
You should answer them: |
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti. |
‘Reverends, all things are rooted in desire. Attention produces them. Contact is their origin. Feeling is their meeting place. undistractible-lucidity is their chief. rememberfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in the deathless. And nirvana is their final end.’ |
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti. |
When questioned by wanderers who follow other paths, that’s how you should answer them.” |
59. Pabbajjāsutta |
59. Going Forth |
“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
“So you should train like this: |
‘yathāpabbajjāparicitañca no cittaṃ bhavissati, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassanti; |
‘Our minds will be consolidated as they were when we went forth, and arisen bad unskillful qualities will not occupy our minds. |
aniccasaññāparicitañca no cittaṃ bhavissati, anattasaññāparicitañca no cittaṃ bhavissati, asubhasaññāparicitañca no cittaṃ bhavissati, ādīnavasaññāparicitañca no cittaṃ bhavissati, lokassa samañca visamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, pahānasaññāparicitañca no cittaṃ bhavissati, virāgasaññāparicitañca no cittaṃ bhavissati, nirodhasaññāparicitañca no cittaṃ bhavissatī’ti— |
Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is just and unjust in the world, our minds will be consolidated in that perception. Knowing about continued existence and ending of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’ |
evañhi vo, bhikkhave, sikkhitabbaṃ. |
That’s how you should train. |
Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṃ hoti na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṃ hoti, anattasaññāparicitañca cittaṃ hoti, asubhasaññāparicitañca cittaṃ hoti, ādīnavasaññāparicitañca cittaṃ hoti, lokassa samañca visamañca ñatvā taṃsaññāparicitañca cittaṃ hoti, lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca cittaṃ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca cittaṃ hoti, pahānasaññāparicitañca cittaṃ hoti, virāgasaññāparicitañca cittaṃ hoti, nirodhasaññāparicitañca cittaṃ hoti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ— |
When your minds are consolidated in these ten perceptions, you can expect one of two results: |
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. |
enlightenment in the present life, or if there’s something left over, non-return.” |
60. Girimānandasutta |
60. With Girimānanda |
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 āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno. |
Now at that time Venerable Girimānanda was sick, suffering, gravely ill. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: |
“Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno. |
“Sir, Venerable Girimānanda is sick, suffering, gravely ill. |
Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṃ upādāyā”ti. |
Sir, please go to Venerable Girimānanda out of compassion.” |
“Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya. |
“Ānanda, if you were to recite to the monk Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot. |
Katamā dasa? |
What ten? |
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati. |
The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, non-desire for all conditions, and rememberfulness of breathing. |
Katamā cānanda, aniccasaññā? |
And what is the perception of impermanence? |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: |
‘rūpaṃ aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccan’ti. |
‘Form, feeling, perception, co-doings, and consciousness are impermanent.’ |
Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati. |
And so they meditate observing impermanence in the five grasping aggregates. |
Ayaṃ vuccatānanda, aniccasaññā. (1) |
This is called the perception of impermanence. |
Katamā cānanda, anattasaññā? |
And what is the perception of not-self? |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: |
‘cakkhu anattā, rūpā anattā, sotaṃ anattā, saddā anattā, ghānaṃ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti. |
‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and thoughts are not-self.’ |
Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati. |
And so they meditate observing not-self in the six interior and exterior sense fields. |
Ayaṃ vuccatānanda, anattasaññā. (2) |
This is called the perception of not-self. |
Katamā cānanda, asubhasaññā? |
And what is the perception of ugliness? |
Idhānanda, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānāppakārassa asucino paccavekkhati: |
It’s when a monk examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. |
‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ, pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. |
‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ |
Iti imasmiṃ kāye asubhānupassī viharati. |
And so they meditate observing ugliness in this body. |
Ayaṃ vuccatānanda, asubhasaññā. (3) |
This is called the perception of ugliness. |
Katamā cānanda, ādīnavasaññā? |
And what is the perception of drawbacks? |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: |
‘bahudukkho kho ayaṃ kāyo bahuādīnavo. Iti imasmiṃ kāye vividhā ābādhā uppajjanti, seyyathidaṃ— |
‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following. |
cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo’ti. |
Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’ |
Iti imasmiṃ kāye ādīnavānupassī viharati. |
And so they meditate observing drawbacks in this body. |
Ayaṃ vuccatānanda, ādīnavasaññā. (4) |
This is called the perception of drawbacks. |
Katamā cānanda, pahānasaññā? |
And what is the perception of giving up? |
Idhānanda, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. |
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, and they don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. |
Ayaṃ vuccatānanda, pahānasaññā. (5) |
This is called the perception of giving up. |
Katamā cānanda, virāgasaññā? |
And what is the perception of fading away? |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: |
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti. |
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, nirvana.’ |
Ayaṃ vuccatānanda, virāgasaññā. (6) |
This is called the perception of fading away. |
Katamā cānanda, nirodhasaññā? |
And what is the perception of cessation? |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: |
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti. |
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, nirvana.’ |
Ayaṃ vuccatānanda, nirodhasaññā. (7) |
This is called the perception of cessation. |
Katamā cānanda, sabbaloke anabhiratasaññā? |
And what is the perception of dissatisfaction with the whole world? |
Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto. |
It’s when a monk lives giving up and not grasping on to the attraction and grasping to the world, the mental dedication, insistence, and underlying tendencies. |
Ayaṃ vuccatānanda, sabbaloke anabhiratasaññā. (8) |
This is called the perception of dissatisfaction with the whole world. |
Katamā cānanda, sabbasaṅkhāresu anicchāsaññā? |
And what is the perception of non-desire for all conditions? |
Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati. |
It’s when a monk is horrified, repelled, and disgusted with all conditions. |
Ayaṃ vuccatānanda, sabbasaṅkhāresu anicchāsaññā. (9) |
This is called the perception of non-desire for all conditions. |
Katamā cānanda, ānāpānassati? |
And what is rememberfulness of breathing? |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, with their body straight, and establishes rememberfulness right there. |
So satova assasati satova passasati. |
Just rememberful, they breathe in. rememberful, they breathe out. |
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti. |
When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’ |
Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti. Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. |
When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’ |
‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati. |
They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body. |
‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. |
They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion. |
‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati. ‘Pītipaṭisaṃvedī passasissāmī’ti sikkhati. |
They practice breathing in experiencing rapture. They practice breathing out experiencing rapture. |
‘Sukhapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Sukhapaṭisaṃvedī passasissāmī’ti sikkhati. |
They practice breathing in experiencing pleasure. They practice breathing out experiencing pleasure. |
‘Cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati. |
They practice breathing in experiencing these emotions. They practice breathing out experiencing these emotions. |
‘Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati. |
They practice breathing in stilling these emotions. They practice breathing out stilling these emotions. |
‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati. |
They practice breathing in experiencing the mind. They practice breathing out experiencing the mind. |
Abhippamodayaṃ cittaṃ … pe … |
They practice breathing in gladdening the mind. They practice breathing out gladdening the mind. |
samādahaṃ cittaṃ … pe … |
They practice breathing in immersing the mind. They practice breathing out immersing the mind. |
vimocayaṃ cittaṃ … pe … |
They practice breathing in freeing the mind. They practice breathing out freeing the mind. |
aniccānupassī … pe … |
They practice breathing in observing impermanence. They practice breathing out observing impermanence. |
virāgānupassī … pe … |
They practice breathing in observing fading away. They practice breathing out observing fading away. |
nirodhānupassī … pe … |
They practice breathing in observing cessation. They practice breathing out observing cessation. |
‘paṭinissaggānupassī assasissāmī’ti sikkhati. ‘Paṭinissaggānupassī passasissāmī’ti sikkhati. |
They practice breathing in observing letting go. They practice breathing out observing letting go. |
Ayaṃ vuccatānanda, ānāpānassati. (10) |
This is called rememberfulness of breathing. |
Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā”ti. |
If you were to recite to the monk Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.” |
Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā yenāyasmā girimānando tenupasaṅkami; upasaṅkamitvā āyasmato girimānandassa imā dasa saññā abhāsi. |
Then Ānanda, having learned these ten perceptions from the Buddha himself, went to Girimānanda and recited them. |
Atha kho āyasmato girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi. |
Then after Girimānanda heard these ten perceptions his illness died down on the spot. |
Vuṭṭhahi cāyasmā girimānando tamhā ābādhā. Tathā pahīno ca panāyasmato girimānandassa so ābādho ahosīti. |
And that’s how he recovered from that illness. |